Still, there is abundant evidence to suggest that encampments represent much more than just riled up college students chanting provocative slogans. Beyond tents and sleeping areas, many encampments feature Liberation Libraries, communal art-making, and worship spaces for Jewish and Muslim participants. At the University of Michigan, students from the TAHRIR coalition have organized daily programming including teach-ins, external speaker events, documentary screenings, and broader community education initiatives.
Starting and maintaining encampments is costly activism, requiring time, resources, and a willingness to endure bodily harm and legal repercussions. All of these costs should in principle reduce the likelihood of activism. But activists remain steadfast to their demands and actions, despite what we may expect. How can we better understand this wave of committed activism for Palestine?
Many Americans, I argue, are driven to political action by what can be called their prosocial politics, or their disposition to help groups in need. In what follows, I show the prevalence of prosocial politics as a driver of participation and how partisanship conditions the types of groups that Americans consider “in need.”
The Politics of Helping Others
Studying what mobilizes citizens to participate in politics is a foundational question to social scientists. Traditionally, this research analyzes citizens at the level of the individual. According to the “economic model,” individuals are essentially self-interested actors, and how they understand the costs and benefits of action determines whether they will participate. In the civic voluntarism model, an individual’s level of education, money, and time also make participation more likely.
However, more recent research shows the importance of group participation norms in determining likelihood of participation. Individuals who hold a norm of helping those in need are more likely to participate in higher-cost political participation. Psychology research on prosociality echoes the importance of helping as a cultural value, and an innate human behavior. If helping others is so important to human societies, how can we incorporate the desire to help into our models of political participation?
To answer this question, I offer a new theory called the “prosocial politics model.” In this model, citizens’ participation in politics is driven by how much they see helping others as a political value. The influence of this value is particularly strengthened by clarity around which groups are in need, and which groups are in power. As such, in the prosocial politics model, when citizens encounter a political situation they make automatic appraisals about three things:
Whether helping others through politics matters to them
Whether the group in question needs help, and
Whether to take political action to help a group.
To establish evidence of the model in action, I created a measurement of prosocial political preferences in the form of six survey questions. I asked about civic prosocial norms and how helping is tied to politics in questions like, “In elections, how important do you think it is to vote in order to help others?” and “How much do you think politicians should focus on helping groups who are usually ignored?”
I fielded the prosocial political preferences questions in three separate national surveys of Americans, totaling 4,555 interviews. Across these surveys, I find that Americans on average have moderate to high scores on the scale (0.6 out of a 0-1). Additionally, I find that these political preferences are distinct from existing similar measures, such as group empathy, humanitarianism and egalitarianism, and generalized beliefs about helping others. Using a regression analysis, I find that prosocial political preferences outpace other common predictors, such as an individual’s age, their education, and their level of partisan identity strength.
Palestinians as a Group in Need
Another element of the prosocial politics model is social perception. Americans should be more responsive to a specific group, such as Palestinians, if they perceive that group to be in need– also known as the normative altruism model. Perceptions about need are not created in a vacuum. People rely on social groups to learn norms of helping obligation: the type of groups who should receive help, what the helping should look like, and the social stakes of helping. Public policy, such as welfare, also influences how we perceive the power and deservingness of groups.
In the United States, political parties heavily shape and are shaped by the social identities of their members. As a result, I expect that partisanship modifies how Americans come to perceive which groups are in need, and which groups are not. To test this part of my theory, I piloted another novel measure called the “Circles of Power and Need,” or CPN for short. The CPN measure solicits a total of 12 text answers from each survey participant, six in Power and six in Need. With a team of undergraduates, I created a coding scheme to capture the breadth and nuance in how Americans describe stratification. We used 23 characteristic categories, and assigned binary values to organize text answers from respondents.
Through this analysis, we find that Americans use multiple dimensions to discuss Power and Need. Three characteristics are the most salient across the CPN measure: Class, Race and Ethnicity, and Institutions. Americans think about power in terms of institutions, parties and ideology groups, corporations, and class. When Americans think about need, they think in terms of class, employment status and racial/ethnic groups.
How Does Partisanship Shape Perceptions?
Democrats are overwhelmingly more likely to discuss groups in need in terms of race, ethnicity, and immigration status, while Republicans more frequently associate need with children, the disabled, and veterans. Republicans and Democrats both associate power and need with class, but Democrats reference ethnoracial and minority groups, such as Black people, White people, Hispanics, immigrants, and LGBTQ+.
The Political Consequences of Prosocial Politics
Images of Palestinian civilians killed as a result of Israeli military aggression have sparked protest, voting campaigns, and political activism. As of early May, 34,000 Palestinians have been killed by Israel’s military campaign in the past six months, including 17,000 children. Millions in Palestine are at risk of starvation as a result of alleged war crimes. Several legal experts refer to Israel’s actions as a genocide, increasing global urgency about assisting civilians at risk.
Public disagreements about the justification of Israel’s actions may not change the mobilizing effect of a steady stream of images of civilians dying, especially groups that are publicly considered more in need. Children, women, healthcare workers, foreign aid workers, educators, emergency responders, and journalists are all categories of people that are usually seen by the public as more deserving of help than other categories of people (e.g., soldiers, elected officials).
Americans protesting for the plight of Palestinians connect their cause to global justice problems like climate change, violence against indigenous populations, racism and policing. The breadth of these causes likely influences prosocial norms for Palestine, especially among youth who may have participated in the 2020 Black Lives Matter protests in their adolescence.
Prosocial politics may shed some light on why pro-Palestinian activism is so prevalent among young students, who are more likely to align themselves with the Democratic party, but have higher disapproval rates for Biden’s handling of the war between Israel and Hamas in Gaza in compared to their older copartisans (81% among 18-34 year olds, compared to 53% among all Democrats). In my dissertation, I also investigate how the absence of prosocial political preferences makes a difference in mobilization among individuals with different political attitudes, or issue positions. Additionally, I qualitatively study the prevalence of helping narratives in how Americans describe their own protest participation in 2020-2021.
Student activists likely have consolidated clear ideas about Palestinians as a group in need of help, and feel morally compelled to assist them in any way they can. According to recent polling from Gall Sigler and Daniel Hopkins, younger Americans express greater sympathy for Palestinians than older Americans. This is one of many political generational divides.
For college students, demanding financial divestment from companies sustaining military action is a tactic with historical precedence. Young student activists are not alone in this conviction. Understanding solidarity activism through the lens of prosocial politics clarifies the puzzle of why so many Americans are overcoming the costs of engaging in political action– especially since protest can be an effective means of recourse for disadvantaged groups to enact political change.
Pro-Palestine activism around the world has brought the suffering of Gazans to the attention of mainstream media, setting an agenda for the upcoming presidential election. Even if campus encampments are dispersed by police, counter-protestors, or administrators, U.S. military support for Israel will likely be a salient issue for many young Americans. Future research should consider how helping others as a political value challenges common understandings of what drives political participation.
Key Takeaways:
The prosocial politics model offers a new way to understand why people decide to engage in political action.
Prosocial political preferences, or the extent to which people see helping others as a political value, is a powerful predictor of political action.
Exploring the nuance in how people conceptualize others in need can clarify situations where people may or may not be driven to action.
Partisan cues and social norms affect whom we see as people in need. Although class signifies need across parties, Democrats bring up race and ethnicity more than Republicans, who typically mention age groups, such as children or the elderly.
Through the lens of prosocial politics, we can understand the recent wave of committed activism as motivated by a desire to help Palestinians suffering in Gaza. U.S. military aid to Israel will be a salient issue for Americans in the 2024 presidential election.
Eugenia Quintanilla is an American Politics doctoral candidate in the Department of Political Science at the University of Michigan, and the recipient of the Garth Taylor Dissertation Award for Public Opinion– an ISR Next Generation award granted by the Center for Political Studies at the Institute for Social Research. She broadly studies political psychology, race and ethnic politics, and public opinion. Her current scholarship investigates questions about how politics and the desire to help others intersect to influence political behavior. She also studies American attitudes about wealth inequality, Latino political socialization, and racial attitudes.
Tevah Platt, communications specialist for the Center for Political Studies, contributed to the development of this post. Photos from William Lopez and Tevah Platt.
Information about the wealth gap between Blacks and whites increases Americans’ awareness of disparity, but does little to increase their support for affirmative action, reparations
But despite widespread knowledge that racial inequality exists, even among liberal, white Americans, the public is radically uninformed about the depths of one of the most profound racial disparities: the racial wealth gap.
According to the 2019 Survey of Consumer Finances, which collects nationally representative data on American households, the median white family has about 8 times more wealth (that is, total assets minus total debts) than the median Black family. And, despite popular perceptions of education as the vehicle for eliminating racial disparities, education does little to diminish the gap between Blacks and whites. The median white family where the household head did not finish high school has virtually the same wealth as the median Black family where the household head earned a bachelor’s degree. In other words, a Black American has to graduate from college to access the same level of wealth as a white high school dropout.
If you find these numbers startling and even difficult to believe, you are not alone.
Since 2020, my research team, which includes Vincent Hutchings, Kamri Hudgins, and Sydney Carr, has been learning what happens when we correct misperceptions of the racial wealth gap. Does informing people about the size of the racial wealth gap influence opinions about policies to address the gap? How does the public react to information about the racial wealth gap?
Using a novel survey experiment fielded on three nationally diverse samples, we found that exposing both Black and white Americans to information about the size of the racial wealth gap increases their awareness of this disparity– but exposure to this information does little to increase their support for race-targeted social and economic policies like affirmative action and reparations.
For example, among white participants, exposure to our racial wealth gap information treatment increased awareness of the size and severity of the racial wealth gap by, on average, 7 to 18% across the two studies. However, exposure to the same information did not significantly increase support for race-targeted policy changes to reduce the racial wealth gap among white or Black participants.
In contrast, our treatments did increase support for race-neutral equity policies like baby bonds, a program that would fund a trust for every newborn child to establish a baseline level of wealth for all Americans. When informed that Black college graduates have the same level of wealth as white high school dropouts, both liberal and conservative white Americans’ support for baby bonds increased significantly. For conservatives, support increased by 12% moving from a baseline of .41 (indicating weak opposition) to .53 (indicating weak support). For liberals, support increased by 11% moving from .71 (strong support) to .82 (very strong support).
But economists argue that race-neutral programs like baby bonds or canceling student loan debt would not be nearly enough to close the racial wealth gap. For example, Duke University economist William Darity, Jr. proposes that only a comprehensive reparations program requiring “the full resources of the federal government” to redistribute wealth to Black Americans would be sufficient for closing the gap.
Those who believe legislative action on reparations is urgently needed will find the political momentum behind it at the federal level to be insufficient. President Joe Biden made the most progress on this issue of any president in history when he proposed a commission to study whether or not reparations should be paid to Black descendants of the enslaved. But the bill has effectively died in committee and there have been no votes on the House floor regarding the commission or any other reparations policies. While several states and localities have made more progress toward providing reparations to Black residents and, in some instances, (like Evanston, Illinois) have even begun issuing payments, these programs will not resolve the Black wealth crisis nationwide.
As this project develops, we hope to probe public opinion on other racial disparities, including the racial gap in rates of maternal mortality, and increase scholarly and public understanding of what it takes to move the public towards action on racial inequality.
This post was written by Zoe Walker. Tevah Platt contributed to its development.
Zoe Walker is a Ph.D. candidate in Political Science at the University of Michigan and a Ford Foundation Predoctoral Fellow. Her dissertation research, supported by the Russell Sage Foundation, considers how beliefs about economic opportunity influence perceptions of racial inequality and support for racially redistributive policies among Black Americans. Sydney Carr, Kamri Hudgins, and Zoe Walker are all Next Generation scholars of the University of Michigan Institute for Social Research and were consecutive recipients of the Hanes Walton, Jr. Endowment for Graduate Study in Racial and Ethnic Politics at the Center for Political Studies.
Hanes Walton, Jr. of the Center for Political Studies transformed the study of Black politics and helped establish it as a subfield of political science. The 2024 Hanes Walton Jr. Lecture at the University of Michigan Institute for Social Research will be presented by Christian Davenport on Feb. 1.
After the murders of George Floyd and Breanna Taylor by the police in 2020, the United States witnessed what was arguably the largest protest movement in that nation’s history. Millions of Americans marched in protest of racist police violence and in pursuit of systemic solutions to racial inequality. Scholars have rightfully documented this moment in history, analyzing the different conversations and opinions about Black Lives Matter, racial minorities, and racialized policies. For example, some have analyzed Members of Congress’s communications to their constituents, news framing of the Black Lives Matter protests, and antiracism in sports, teaching curricula, and social media posting. Notably absent from this important set of research, though, is an understanding of how these conversations played out in what are arguably the most central institutions to the everyday lives of millions of Americans: churches.
The stakes are high for understanding the content of religious services. While the pandemic caused a decline in religious attendance, still about 40% of the American population attends a religious service at least once a month or more. The number of Americans who listen to a weekly message from a religious leader far outnumbers the fraction of Americans who watch the State of the Union, presidential debates, or the presidential inauguration. It is even more than the portion of Americans who say they follow the news “all or most of the time.” Moreover, researchers have found that both religious elites and attendance at religious services can influence a number of political attitudes and behaviors, such as electoral participation, ideology, and views towards issues such as poverty and immigration.
It matters how discussions about racism play out in religious spaces. These conversations both shape and represent how many Americans understand the origins of racism and solutions for racial inequality. In the case of the United States, many of the religious spaces where these conversations take place are Christian churches. Churches are a fruitful venue for understanding political discussion among the American public because religious services could be viewed as communication among individuals who share a common religious identity and—due to racial and political segregation among U.S. Christians—likely agree on a number of political issues.
In my doctoral work in Political Science at the University of Michigan, I have analyzed sermons delivered in historically- and majority-white U.S. Christian congregations. I find that sermons infrequently mention racism: roughly 8% of sermons in my sample mention the words “racism,” “racist,” or “racial.” I also find only small distinctions across denominations. When clergy talk about racism, it is more frequently the case that racism and its perceived solutions are understood in individualistic rather than systemic terms. However, a few sermons do discuss racism as a more systemic issue, and call for the pursuit of racial equality.
In order to examine the contours of political discussion in religious spaces, I collected a dataset of transcripts of over 260,000 videos posted on YouTube by about 1,500 U.S. Christian congregations. Many congregations—especially in response to the pandemic—post recordings of their services online. These congregations are diverse on a number of dimensions, spanning all 50 states, and the video transcripts I collected span over 10 years. While some of these videos include the entirety of the religious service, my analysis focuses on “sermon” transcripts, defined here as the portion of the service where the religious leader (i.e. pastor or priest) is speaking on a topic specific to that particular service.
I rely on text analysis of the sermon transcripts to understand how politics are discussed in religious services. Text analysis is a set of computational techniques for reading, classifying, and sorting information from written texts, often at a larger scale than what would be feasible for a researcher to read and analyze themselves. In this project, I am particularly looking at differences in the frequency and context in which the word “racism” is used. (I also include mentions of the terms “racist” and “racial,” but I will collectively refer to these terms as mentions of “racism” throughout this post.)
In the above figure, I plot the fraction and number of sermons that mention one of these terms. On average, about 8% of sermons mention racism. Before the 2020 Black Lives Matter movement, an average of 5% of sermons mentioned racism. However, there is a substantial increase in the number of sermons that mention racism around June 2020, where about 25% of sermons mentioned racism. In the period following, roughly 10% of sermons mention racism.
Next, I examine how clergy discuss racism through the use of word embeddings. A word embedding is a numerical representation of a word that preserves some semantic meaning. This means that words that are associated in real-world contexts are numerically closer together in their word embedding representation. An example of how political scientists have used word embeddings is to analyze how Republicans and Democrats in Congress differ in their discussions of immigration. For Republicans, the term immigration is more closely related to the term “enforce,” and for Democrats, immigration is understood more in terms of “reform.”
For my application, I am viewing word embeddings as a representation of how clergy understand the causes of and solutions to racism. I can also test whether racism is viewed as an individual or systemic concern in these messages. I find that Protestant congregations are more likely than Catholic congregations to understand racism in individualistic terms (such as “you” and “I”), and Catholic congregations are more likely than Protestant congregations to understand racism in systemic terms such as “injustice.”
Using this method of word embeddings, I can also find excerpts from the sermons that are, on average, the best representation of how racism is discussed across different denominations. The most representative example of how racism is mentioned in the non-denominational and the mainline protestant congregations in my sample is the following excerpt from a sermon delivered in a large, non-denominational congregation in August 2020:
“There are differences between us but God says those things don’t have to stay between us, and so there is a terrible hatred. If you think racism is a problem today, you’re right, but it can’t hold a candle to the level of racism that was present between Jew and Gentile.”
For evangelical congregations, the most representative example comes from a sermon delivered in June 2020, in a medium-sized evangelical church:
“If you think about it, we would solve racism in America in one generation if we would have Christ-centered homes. We would, racism just wouldn’t exist in our country anymore largely. So let’s pray for healing in our country. Father God, we lift up our country to you and the people in our country, our leaders Lord, our police officers, and our African-American brothers and sisters…”
These examples support arguments among scholars that many white Christians have difficulty acknowledging racism as a system of inequality and injustice because individualism is emphasized as a theological commitment. W.E.B. DuBois viewed religion as integral to U.S. race relations. Indeed, the Black church has long been viewed as a central institution for providing civic resources to its congregants. However, DuBois aptly viewed the white church as a space where white supremacy is nurtured, by reimagining our nation’s legacy of racism or by ignoring the issue altogether.
However, my research agenda is concerned not only with diagnosing the ways in which religion in white Christian contexts can perpetuate racial injustice, but also how it may play a crucial part in motivating congregants to pursue justice. Another example from the sermons—a prayer delivered in a Catholic mass in January 2021—demonstrates a more collective, action-based discussion of racism:
“Christ freed humanity from its slavery to darkness. May Christian communities deepen their commitment to racial equality and racism out of love for the one God and Creator of all, we pray to the Lord. Lord hear our prayer.”
While Catholic congregations in my data were more likely to discuss racism in systemic terms than Protestant congregations, there is evidence across all traditions of both individual and systemic understandings of racism. Documenting these discussions is important for gaining a better understanding of how Americans understand and engage with questions of racial justice.
In other research projects, I argue that religious identity is actually a crucial component of white Christians’ racial attitudes. If religion is an important factor in how a large portion of Americans understand U.S. racial politics, then perhaps we can also look to religion to understand how to build support for policies seeking to remedy racial equality.
This post was written by Shayla Olson; CPS staff member Tevah Platt contributed to its development.
Shayla Olson is a PhD student of American Politics and Quantitative Methods in the Department of Political Science at the University of Michigan. Her broad research interests fit within the fields of American political behavior and public opinion, with a focus on the intersection of race and religion in the United States. She is particularly interested in how local church contexts and clergy communication influence political and racial attitudes. A Next Generation scholar of the Institute for Social Research, Shayla Olson is the recipient of the Hanes Walton Jr. Endowment for Graduate Study in Racial and Ethnic Politics at the Center for Political Studies.
Hanes Walton, Jr. of the Center for Political Studies transformed the study of Black politics and helped establish it as a subfield of political science. The 2024 Hanes Walton Jr. Lecture at the University of Michigan Institute for Social Research will be presented by Christian Davenport on Feb. 1.
Post developed by Francy Luna Diaz and Tevah Platt, based on the work Luna Diaz presented at the 2022 Annual Meeting of the American Political Science Association (APSA), “Latinos for Trump in 2020: A Story of Heterogeneous Information Environments and Social Media.”
Latinos continue to surprise with their sustained and increased support for former President Trump. After numerous episodes during his campaign for president and time in office espousing what was seen as anti-Latino and anti-immigrant rhetoric and policies, it is puzzling to many that almost one in three Latinos voted for him during the 2020 presidential election.
Los Angeles, United States – October 22, 2016: LOS ANGELES, USA – OCTOBER 22: A pro Donald Trump rally outside a CNN building on Sunset Blvd in Hollywood, Los Angeles
What is his appeal to many Latinos? Scholars have found that many Latinos agree with his policies, and more Latinos say they are Republicans than before. Political science PhD student Francy Luna Diaz, however, wants to probe deeper. She analyzes why some Latinos are attracted to Trump and others are not. She proposes that Latinos’ information environments are crucial to understanding the wide-ranging variance of the groups’ political attitudes.
Latinos are embedded in information environments that differ from other Americans because of distinct social media use and social networks. Information environments refer to the various sources of information that people have around them, mainly social media platforms. Latinos, in fact, are more likely than other ethnic groups to rely on social media and messaging applications to share and obtain information with close friends and relatives.
Additionally, Latinos often maintain ties to Latin America and are exposed to political information about and emerging from Latin America.
These factors combined—higher use of social media and more diverse information networks—increased Latinos’ vulnerability to disinformation and misinformation in 2020 and may have influenced some Latinos to distance themselves from the Democratic party.
An example of social media misinformation: Cuban-American influencer Alex Otoala falsely claimed Democrats were going to send a caravan of Cuban immigrants to the US border to disrupt the election.
Luna Diaz analyzed ANES data from 2020 and 2016 to explore whether traditionally recognized factors such as party identification, age, education, income, trust, generation in the U.S., language, and place of birth, among others, correlated with respondents’ decision to vote for Trump. She found that in 2020, Latinos who used Facebook more frequently were significantly more likely to vote for Trump, while the same pattern was not present for non-Latinos.
Luna Diaz also looked at answers to open-ended questions in ANES, summarized in the Table below, and found that while Latinos offered similar considerations when discussing why they like each candidate or party, differences emerged when they discussed why they disliked the Democratic candidate and the Democratic party in 2020. Interestingly, the reasons offered may point to (sometimes false or misleading) news spreading online claiming that the Democratic party is leading the U.S. towards socialism and President Biden behaves inappropriately with children.
Understanding Latinos’ political behavior is crucial to evaluating the present and future of American electoral politics. Latinos’ share of the population is steadily increasing along with their political influence in close elections. On a larger scale, it is important to uncover whether the spread of potential disinformation via social media impacts the political participation of different groups. Understanding the effect of online disinformation and misinformation will only increase in importance as democracy remains under threat in the United States.
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
Ken Kollman examines partisanship in a forthcoming book written with John E. Jackson, Dynamic Partisanship: How and Why Voter Loyalties Change. The book, from University of Chicago Press, presents a framework that relates the changes that political parties undergo, and the partisanship of the electorate in four countries: the United States, the United Kingdom, Canada, and Australia.
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.
Vincent Hutchings delivered the inaugural lecture of the Hanes Walton Jr. Collegiate Professorship in Political Science and Afroamerican and African Studies on March 31, 2021.
Vincent Hutchings and Anne Curzan at the inaugural lecture on March 31, 2021.
Swedish economist Gunnar Myrdal, the author of the landmark study An American Dilemma, believed that education was the key to racial progress. Myrdal wrote “There is no doubt, in the writer’s opinion, that a great majority of white people in America would be prepared to give the Negro a substantially better deal if they knew the facts.”
Vincent Hutchings began his inaugural lecture of the Hanes Walton Jr. Collegiate Professorship in Political Science and Afroamerican and African Studies by citing this quote, and immediately calling it into question. Is it true that policies aimed at alleviating the racial wealth disparities would gain more support if only whites knew the true extent of the gap?
A noteworthy aspect of the recent protests against police brutality and racial inequality has been the extent to which white Americans were participants in greater numbers than in the past. Even before the events of 2020, numerous surveys show whites becoming more racially progressive and acknowledging the reality of racial bias against Blacks. But does that mean that whites will support policies to reduce racial disparities? Professor Hutchings suggests that this is an example of a principle-policy gap; whites are prepared to acknowledge that injustice exists in principle, but they may not be willing to support redistributive policies.
Research has shown that both Blacks and whites underestimate the racial wealth gap. Hutchings and his research team, which includes Sydney Carr, Kamri Hudgins, Zoe Walker, wanted to find out what would happen if they could correct misperceptions of the racial wealth gap. Would informing people about the size of the racial wealth gap influence opinions about policies to address the gap?
The research team posited that the way the information was framed would be important. Past studies and media headlines about wealth disparities tend to frame the issue in terms of Black disadvantage. It’s less common to see a focus on the ways whites are advantaged.
A first study, conducted in June 2020, surveyed 2,024 online respondents. Respondents were randomly assigned either to a control group, where they were merely provided a definition of the racial wealth gap, or to one of two treatment conditions that provided a definition of the racial wealth gap, as well as textual and visual information on the current size of the Black/white racial wealth gap based on information from the 2017 Survey of Consumer Finances. The first treatment group received information framed in terms of Black disadvantage; the second treatment group received information with a white advantage frame.
The experiment was informative, but not persuasive. White participants in the treatment groups that received more information about the size of the racial wealth gap subsequently showed a better understanding of the issue. Black participants in the treatment groups also showed a fairly accurate assessment of the wealth gap, with less difference between the control and treatment groups. Neither whites nor Blacks in the treatment groups adopted different positions on racial policy. The one policy area where the study found some change was reparations; white respondents who received more information about the wealth gap were slightly more supportive of reparations.
If the study participants were informed about the wealth gap, but did not change their support for policies to address it, perhaps the treatments were not strong enough? In open-ended questions in the first study, some participants responded that they believed the wealth gap existed because whites worked harder than Blacks. To address these issues, the research team launched a second study in March 2021, building on the first study and specifically highlighting the limited impact of education on reducing the racial wealth gap.
The second study included four treatment groups and a control group.
Treatment group 1 received information about the wealth gap framed in terms of Black disadvantage.
Treatment group 2 received information about the wealth gap framed in terms of white advantage.
Treatment group 3 received information about the wealth gap framed in terms of Black disadvantage, as well as information that Black household heads with a college degree have the same wealth as white household heads without a high school diploma.
Treatment group 4 received information about the wealth gap framed in terms of white advantage, as well as information that white household heads without a high school diploma have the same wealth as Black household heads with a college degree.
Whites across the ideological spectrum are informed by the treatments in the second study. Surprisingly, the additional information about education was less effective than the general population frames.
Again, the results showed that a better understanding of the racial wealth gap does not make participants more progressive on racial policies. However, those in the first treatment group (receiving information framed in terms of Black disadvantage) showed mild increase in support for reparations.
Surprisingly, white liberals in the fourth treatment group (receiving information about the wealth gap and education, with a frame of white advantage) had a threat response to the treatment. When responding to questions about competition for jobs and political influence, white liberals in the fourth treatment group perceived more competition between racial groups. They responded to questions about racism, such as whether whites have greater wealth because they are naturally superior and whether the use of racial epithets by whites was acceptable, in less progressive ways.
These studies show the limits of providing information about racial disparities. People are not necessarily persuaded to close the gaps when they know more about them. When asked if he was discouraged by the outcome of the studies, Professor Hutchings said that as an educator, he is an optimist. He said that he is motivated by his students to keep asking questions about political opinions and behavior. Hutchings and his students will field new surveys to further examine these questions in the fall of 2021.
Still, there is abundant evidence to suggest that encampments represent much more than just riled up college students chanting provocative slogans. Beyond tents and sleeping areas, many encampments feature Liberation Libraries, communal art-making, and worship spaces for Jewish and Muslim participants. At the University of Michigan, students from the TAHRIR coalition have organized daily programming including teach-ins, external speaker events, documentary screenings, and broader community education initiatives. 
Prosocial politics may shed some light on why pro-Palestinian activism is so prevalent among young students, who are more likely to align themselves with the Democratic party, but have higher disapproval rates for Biden’s handling of the war between Israel and Hamas in Gaza in compared to their older copartisans (81% among 18-34 year olds, compared to 53% among all Democrats). In my dissertation, I also investigate how the absence of prosocial political preferences makes a difference in mobilization among individuals with different political attitudes, or issue positions. Additionally, I qualitatively study the prevalence of helping narratives in how Americans describe their own protest participation in 2020-2021. 
Eugenia Quintanilla is an American Politics doctoral candidate in the Department of Political Science at the University of Michigan, and the recipient of the Garth Taylor Dissertation Award for Public Opinion– an ISR Next Generation award granted by the Center for Political Studies at the Institute for Social Research. She broadly studies political psychology, race and ethnic politics, and public opinion. Her current scholarship investigates questions about how politics and the desire to help others intersect to influence political behavior. She also studies American attitudes about wealth inequality, Latino political socialization, and racial attitudes. 
This post was written by Zoe Walker. Tevah Platt contributed to its development.
This post was written by Shayla Olson; CPS staff member Tevah Platt contributed to its development.
