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Article

Race, Ethnicity, and Political Behavior  

Aida Just

Whether as a consequence of colonialism or more recent international migration, ethnic diversity has become a prominent feature of many contemporary democracies. Given the importance of ethnicity in structuring people’s identities, scholars have sought to incorporate ethnicity in their models of people’s political behavior. Studies focusing on individual support for group interests among ethnic minority members find that higher socioeconomic status generally leads to a reduced emphasis on ethnicity in forming individual political opinions. However, this relationship is often considerably weaker among ethnic minorities with frequent experiences of discrimination, pessimistic assessments of equal opportunities in a country, and social pressures from group members to comply with group norms. Research also shows that in comparison to majority populations, members of ethnic minorities are generally less active in politics, more likely to use contentious forms of political action, and support left-wing political parties that promote minority interests. Key explanations of differences between ethnic minorities and majorities in Western democracies focus on the importance of individual and group resources as well as political empowerment via representation in policymaking institutions, usually enabled by higher shares of minority populations within electoral districts.

Article

Party Identification and Its Implications  

Russell J. Dalton

Early electoral research in the United States discovered the most important concept in the study of political behavior: party identification. Party identification is a long-term, affective attachment to one’s preferred political party. Cross-national research has found that these party identities are a potent cue in guiding the attitudes and behavior of the average person. Partisans tend to repeatedly support their preferred party, even when the candidates and the issues change. Party ties mobilize people to vote to support their party, and to work for the party during the campaign. And, given the limited information most people have about complex political issues, party ties provide a cue to what positions one should support. This review describes how the level of partisanship among contemporary publics varies across nations and across time, and how these patterns have significant implications for democracies today.

Article

Gender and Religiosity in the United States  

Mirya R. Holman and Erica Podrazik

Religiosity is a combination of public and private religious practices, beliefs, and experiences. While diversity exists in how religiosity is measured, three central components are consistent across the scholarship: organizational religious engagement, non-organizational religious activities, and subjective religiosity. To measure organizational religious engagement, scholars frequently look at church attendance and participation in congregational activities. Non-organizational religious activities include frequency of prayer, reading the Bible or other religious materials, or requesting others to pray for you. Subjective or intrinsic religiosity includes self-assessed religiousness (where respondents are asked, “How religious would you consider yourself?”) or strength of affiliation, as well as specific beliefs, such as views of the afterlife, hell, and whether the Bible is the literal word of God. Various groups express different levels of religiosity. One of the most well-documented and consistent group-based differences in religiosity is that women, including white women and women of color, are more religious than are men across religions, time, and countries. Women report higher rates of church attendance, engagement in religious practices (including prayer and reading the Bible), and more consistent and higher levels of religious interest, commitment, and engagement. Many explanations for these gaps in religiosity exist including differences in personality and risk aversion, gendered socialization patterns, and patriarchal structures within churches. Scholars have engaged in robust debates around the degree to which explanations like risk assessment or gender role theory can account for differences in religious behavior between men and women. Yet unresolved, these discussions provide opportunities to bring together scholarship and theories from religious studies, sociology, gender studies, psychology, and political science. Religiosity shapes a variety of important political and social attitudes and behaviors, including political ideology and participation. The effects of religiosity on political attitudes are heterogeneous across men and women—for example, highly religious women and men are not equally conservative, nor do they equally oppose gay rights. The process by which religiosity shapes attitudes is also gendered; for example, the effects of women’s religiosity on political attitudes and participation are mediated by gendered attitudes. And while religiosity increases political participation, the effects are not even for men and women, nor across all groups of women. Future research might examine the differing effects of religiosity on subgroups of men and women, including evaluations of how intersecting social categories like race, gender, and class shape both levels of religious engagement and the degree to which religiosity influences other political and social behavior.

Article

Electoral Choice and Religion: An Overview  

Christopher D. Raymond

A wide body of research has studied the impact of religious cleavages on electoral choice in a range of democracies. This research focuses on two types of religious cleavages. One type of religious cleavage is the confessional cleavage, which is a measure of the center-periphery cleavages. This type of cleavage is measured in surveys using indicators of respondents’ religious identities (e.g., Christian vs. Muslim [when one needs to distinguish between voters of different faiths], Catholic vs. Protestant [when one needs to distinguish between different denominations within the same broader faith], and Presbyterian vs. Methodist [when one needs to distinguish between different traditions]). The other type of religious cleavage is the clerical cleavage, which divides religious from secular (i.e., nonreligious) voters. Clerical cleavages are measured using either a measure of religious behavior (e.g., individuals’ frequency of attendance of religious services or frequency of prayer) or beliefs (e.g., whether and the degree to which one believes in the tenets associated with one’s religious identity). Where such cleavages are present, previous research shows that religious groups tend to vote for parties appealing to their votes, while religious voters behave differently from secular voters. A wide body of research also examines whether and how the effects of religious cleavages change over time. One line of research argues that the effects of religious cleavages on electoral choices change in response to changes in society and among individuals. For instance, as individuals and society as a whole become more secular, some research argues that religious cleavages impact electoral choices less than more religious societies where religion matters more to individuals. Additionally, as voters become more cognitively sophisticated, voters do not need to rely on religious cleavages, resulting in weaker religious effects on voting behavior. Another line of research argues that the effects of religious cleavages change in response to changes in the messages articulated by political parties: When parties compete on issues relevant to religious voters and maintain organizational ties to religious groups in society, the effects of religious cleavages on voting behavior will be strong; when parties deemphasize religious issues and reduce formal ties to religious organizations, the effects of religious cleavages will weaken. While research suggests both types of changes impact the effects of religious cleavages on electoral choices, more research is needed to determine the extent to which ties between parties and religious voters have weakened, especially after accounting for the impact of religious and parental socialization on the behavior of seculars, as well as the degree to which material satisfaction increases the salience of religious issues for religious voters.

Article

The Decision to Vote or to Abstain  

Elisabeth Gidengil

Why voters turn out on Election Day has eluded a straightforward explanation. Rational choice theorists have proposed a parsimonious model, but its logical implication is that hardly anyone would vote since their one vote is unlikely to determine the election outcome. Attempts to save the rational choice model incorporate factors like the expressive benefits of voting, yet these modifications seem to be at odds with core assumptions of rational choice theory. Still, some people do weigh the expected costs and benefits of voting and take account of the closeness of the election when deciding whether or not to vote. Many more, though, vote out of a sense of civic duty. In contrast to the calculus of voting model, the civic voluntarism model focuses on the role of resources, political engagement, and to a lesser extent, recruitment in encouraging people to vote. It pays particular attention to the sources of these factors and traces complex paths among them. There are many other theories of why people vote in elections. Intergenerational transmission and education play central roles in the civic voluntarism models. Studies that link official voting records with census data provide persuasive evidence of the influence of parental turnout. Education is one of the best individual-level predictors of voter turnout, but critics charge that it is simply a proxy for pre-adult experiences within the home. Studies using equally sophisticated designs that mimic the logic of controlled experiments have reached contradictory conclusions about the association between education and turnout. Some of the most innovative work on voter turnout is exploring the role of genetic influences and personality traits, both of which have an element of heritability. This work is in its infancy, but it is likely that many genes shape the predisposition to vote and that they interact in complex ways with environmental influences. Few clear patterns have emerged in the association between personality and turnout. Finally, scholars are beginning to recognize the importance of exploring the connection between health and turnout.

Article

Foundations of Power Transition Theory  

Ronald L. Tammen, Jacek Kugler, and Douglas Lemke

Power Transition theory is a dynamic and structural model for analyzing fundamental shifts in global power. The theory itself, while maintaining its core concepts, has metamorphosed over time by adding new dimensions and addressing new topics. It is both data based and qualitatively intuitive. As a probabilistic theory, it has proven useful in predicting the conditions that forecast both conflict and cooperation at the global, national, and subnational levels of analysis. As a foreign policy tool, it creates historical signposts pointing toward tectonic shifts in nation state and alliance power profiles.

Article

The European External Action Service (EEAS)  

Ana E. Juncos and Karolina Pomorska

The European External Action Service, with its 140 delegations all over the world and its headquarters in Brussels is a unique institution, which has been likened to a state diplomatic service or EU ministry of foreign affairs. The composition of the EEAS and its functions have been the result of complex negotiations between the member states of the European Union and EU institutions. The ability of the EEAS to have an influence in the European Union’s foreign policy process and outcome is still a subject of controversy, not least because it co-exists with 28 national diplomatic services. The impact of the establishment of the EEAS on the emergence of a esprit de corps among its ranks and whether it has led to the transformation of European diplomacy as a result constitutes other key questions in existing scholarly debates.

Article

European Political Cooperation (EPC)  

Elfriede Regelsberger

European Political Cooperation (EPC) is the forerunner of today’s Common Foreign and Security Policy (CFSP) of the EU. It covers the period 1970 to 1993, during which the member states of the (then called) European Communities (EC) developed a genuine system of cooperation in the field of foreign policy. Its main purpose was to secure and even increase the influence of European countries on the international scene in times of growing global political and economic interdependencies. At the same time, EPC was generally perceived as an area and approach to foster the political dimension of the European integration process. EPC was widely intergovernmental in nature. Its guiding principles and institutions were based on political commitments (the Luxembourg (1970), Copenhagen (1973), and London (1981) Reports). EPC received a first legal framework only in1986 with the Single European Act (SEA). EPC was the domain of the foreign ministers assisted by their national diplomatic staffs. Mainly for reasons of consistency, the European Commission was gradually admitted to the club and the European Parliament struggled hard to get access and be heard to a certain degree at least. EPC was consensus-based and widely declaratory in nature. Issues of security and even more of defense were highly controversial among the participants and therefore widely excluded from the agenda. In order to strengthen the European voice, that is, to become more active and more operational, EPC diplomacy had to take recourse to EC instruments like trade, sanctions, and development policy, and fine-tune its presence in the world. To sell its own model of integration to other parts of the world became a popular approach, most obvious in the numerous group-to-group dialogues established during the 1980s, while European responses to conflict situations remained below the level of EPC ambitions. The end of the East–West divide, the war in Iraq and in the former Yugoslavia, German unification, and EU internal dynamics, such as the successful completion of the internal market program, revealed the shortcomings of the EPC in the late 1980s and early 1990s, and paved the way for a qualitatively new system: the CFSP. Academic research on EPC was far less numerous and less diversified than it is today on CFSP. Its origins date back to a small group of scholars primarily working on the EC and/or interested in the foreign and EC policy of their respective countries. Their approach was less theoretical and more empirical and aimed to grasp the concept as such, which was not so easy during non-digital times and when EPC took place behind closed doors. EPC was seen as a relevant topic because of its new institutions and procedures and of the relevant forces driving the system further. Its evolution over more than two decades was described as constant movement though gradual process along various stages. Research was very much inward-looking, that is, the interplay of EPC at both the national and the EC level—today known as the governance question—was of great interest. Enlargement from the original six participating governments to 12 from 1986 onwards also became a case in point (raising the issue of adaptation processes (the Europeanization) of national bureaucracies and EPC decision-making (socialization, esprit de corps) and policy substance). To the extent EPC gained some international presence (e.g., in the United Nations) and profile (the acquis politique) on key international issues (such as the Middle East conflict, East–West relations), the question of EPC actorness attracted attention from wider academic circles. But how to measure the successes and failures of EPC and which yardsticks to apply here remained a challenge.

Article

Attitudes Toward LGBT People and Rights in Africa  

Jocelyn M. Boryczka

Capturing the nuanced attitudes toward LGBT (lesbian, gay, bisexual, transgender) people and rights in Africa involves examining them from within and outside the African context. Constructions of the entire African continent as holding negative attitudes toward LGBT peoples and denying them any rights remain quite commonplace across the Global North. However, closer analysis of specific nation-states and regions complicates our understanding of LGBT people and rights in Africa. Advances in the global study of LGBT attitudes through tools such as the Global LGBTI Inclusion Index and the Global Acceptance Index survey African peoples’ beliefs about LGBT communities. These measures locate African attitudes about LGBT peoples within a comparative context to decenter assumptions and many inaccurate, often colonialist, constructions. Attitudinal measures also expose the gap between legislation securing formal rights and the beliefs driving peoples’ everyday practices. These measures further specify how African governments can, often in response to Western political and economic forces, leverage homophobia on a national level to serve their interests despite a misalignment with the population’s attitudes toward LGBT peoples. Nongovernmental organizations and advocates raise awareness about LGBT rights and issues to impact socialization processes that shape these attitudes to generate political, social, and economic change. A rights-based approach and research on attitudes emerging from the African context represent shifts critical to better understanding how LGBT peoples and rights can be more effectively advanced across the continent.