How political parties organize directly affects who is represented and which policies are prioritized. Political parties structure political choice, which is one of the main functions generally ascribed to them. Their roles as gatekeepers for policies and political careers are closely linked to their nature as membership-based organizations, and to the extent to which they empower members to influence these crucial choices directly or indirectly. Parties also play a crucial role as campaign organizations, whose organizational strength influences their electoral success. The literature often summarizes differences in how parties organize and campaign by identifying major party types, which can be regarded as “classic models” of party organization. Yet, actual parties must adapt to changing environments or risk being supplanted by newer parties or by other political actors. For instance, in recent years one popular adaptation has involved parties opening their decision-making processes by introducing party-wide ballots to settle important questions. Changes like these alter how parties act as intermediaries in representation and political participation. Thanks to the increasing availability of comparable data on party organizations in established and new democracies, and in parliamentary and presidential systems, today’s scholars are better equipped to study the origins and impacts of parties’ organizational differences.
Political Party Organizations
Thomas Poguntke, Susan E. Scarrow, and Paul D. Webb
Mildred A. Schwartz
Party movements are organizations that have attributes of both political parties and social movements. Like parties, they desire a voice in the decisions of legislative bodies. Like social movements, they challenge existing power and advocate change, often using non-institutionalized means for expressing their message. They appear in the space left open by the failure of existing political parties and social movements to adequately represent their interests and achieve their goals. They may become independent parties or work within existing parties. Party movements can be found in most political systems. Their impact is felt whenever they are able to introduce new issues onto the political agenda, force traditional political parties to take account of their grievances, or change the contours of the party system.
Youth Politics in Africa
Ransford Edward Van Gyampo and Nana Akua Anyidoho
The youth in Africa have been an important political force and performed a wide range of roles in the political field as voters, activists, party members, members of parliament, ministers, party “foot soldiers,” and apparatchiks. Although political parties, governments, and other political leaders often exploit young people’s political activity, their participation in both local and national level politics has been significant. In the academic literature and policy documents, youth are portrayed, on the one hand, as “the hope for the future” and, on the other, as a disadvantaged and vulnerable group. However, the spread of social media has created an alternative political space for young people. Active participation of young people in politics through social media channels suggests that they do not lack interest in politics, but that the political systems in Africa marginalize and exclude them from political dialogue, participation, decision-making, and policy implementation. The solution to the problem of the exclusion of young people from mainstream politics would involve encouraging their participation in constitutional politics and their greater interest and involvement in alternative sites, goals, and forms of youth political activism in contemporary Africa.
The Realignment of Class Politics and Class Voting
Geoffrey Evans and Peter Egge Langsæther
Since the early days of the study of political behavior, class politics has been a key component. Initially researchers focused on simple manual versus nonmanual occupations and left versus right parties, and found consistent evidence of a strong effect of class on support for left-wing parties. This finding was assumed to be simply a matter of the redistributive preferences of the poor, an expression of the “democratic class struggle.” However, as the world became more complex, many established democracies developed more nuanced class structures and multidimensional party systems. How has this affected class politics? From the simple, but not deterministic pattern of left-voting workers, the early 21st century witnessed substantial realignment processes. Many remain faithful to social democratic (and to a lesser extent radical left) parties, but plenty of workers support radical right parties or have left the electoral arena entirely. To account for these changes, political scientists and sociologists have identified two mechanisms through which class voting occurs. The most frequently studied mechanism behind class voting is that classes have different attitudes, values, and ideologies, and political parties supply policies that appeal to different classes’ preferences. These ideologies are related not only to redistribution but also to newer issues such as immigration, which appear to some degree to have replaced competition over class-related inequality and the redistribution of wealth as the primary axis of class politics. A secondary mechanism is that members of different classes hold different social identities, and parties can connect to these identities by making symbolic class appeals or by descriptively representing a class. It follows that class realignment can occur either because the classes have changed their ideologies or identities, because the parties have changed their policies, class appeals, or personnel, or both. Early explanations focused on the classes themselves, arguing that they had become more similar in terms of living conditions, ideologies, and identities. However, later longitudinal studies failed to find such convergences taking place. The workers still have poorer, more uncertain, and shorter lives than their middle-class counterparts, identify more with the working class, and are more in favor of redistribution and opposed to immigration. While the classes are still distinctive, it seems that the parties have changed. Several social democratic parties have become less representative of working-class voters in terms of policies, rhetorical appeals, or the changing social composition of their activists and leaders. This representational defection is a response to the declining size of the working class, but not to the changing character or extent of class divisions in preferences. It is also connected to the exogeneous rise of new issues, on which these parties tend not to align with working-class preferences. By failing to represent the preferences or identities of many of their former core supporters, social democratic parties have initiated a supply-side driven process of realignment. This has primarily taken two forms; class–party realignments on both left and right and growing class inequalities in participation and representation.
Party Systems in Africa
Political party systems are an important element of political systems in Africa and elsewhere. They form the central intermediate institution between the general population and the government. Party systems represent and aggregate diverse political views and group interests, and they form coalitions that then form governments with potentially important consequences of democracy and political stability. Unlike the case in the period directly after independence, African party systems have been overwhelmingly multiparty since the 1990s. As a result, the literature has grown significantly, although most works focus on political parties rather than party systems. Many efforts have been devoted to classification, referring to the legal context as well as, more specifically, the number of relevant parties, the levels of institutionalization, and, less often, the degree of ideological or other polarization. While levels of institutionalization and ideological differences are generally not pronounced, more than half of African party systems have been one-party dominant, of which most are authoritarian. In contrast, two-party and pluralist-party systems, which make up approximately one half of all multiparty systems, are generally more democratic. Besides determining classifications, most analytical work focuses on the determinants of African party systems using quantitative and qualitative as well as macro- and micro-level methodologies. Three determinants are debated: first, ethnicity, which has been cited as the main social cleavage behind African party systems; however, while ethnicity matters, its effects vary and are limited; second, political institutions, especially electoral systems for legislative elections, which only partly explain fragmentation or other features; third, the performance of political parties and rationalist approaches. Scholars largely agree that all of these elements need to be taken into account. While certain functions of party systems may facilitate democratization and political stability or other outcomes, little empirical work exists on the consequences of party systems. Some evidence suggests that highly institutionalized, moderately fragmented, and polarized systems promote democracy. Future research faces many challenges, in particular the development of integrated theory and more fine-grained data, as well as an increased focus on the consequences of party systems.
Social Structure and Voting Choice
The linkage between voters and political parties is to some degree based on stable social cleavages. Such cleavages express important and lasting societal divisions, allow parties and voters to establish long-term ties, and provide incumbents with clear representative and policy-making tasks against which they can be evaluated. Most research on cleavages has been based on the classic cleavages that were outlined in the Lipset-Rokkan model for social cleavages in industrial societies. These are: (1) the center–periphery cleavage, which is anchored in geographical regions and related to different ethnic and linguistic groups as well as religious minorities; (2) the religious conflict between the Church and the State, which pitted the secular state against the historical privileges of the churches; this cleavage has more recently polarized the religious section against the secular section of the population; (3) the class conflict in the labor market, which involved owners and employers versus tenants, laborers, and workers; and (4) the conflict in the commodity market between buyers and sellers of agricultural products, or more generally, between the urban and the rural population. Other social cleavages, such as gender, educational differences, and new divisions within the large new middle class, have been focused upon during the last decades. The new divisions within the new middle class are “horizontal” conflicts and can be conceptualized as a basic conflict between public and private employees, and as an alternative way of conceptualization, between those who work within technical, organizational, or interpersonal service environments. Some of the cleavages have declined in importance over time, while others have increased. Some cleavages have changed character such as the class cleavage where part of the new middle class has voted for the New Left and part of the working class has voted for the New Right in the last decades. Changes in the impact and character of different cleavages have resulted in strategic reconsideration of important policies and changing location of the parties in the political space.
Protest and Religion: Christianity in the People’s Republic of China
The relationship between religion and protest has been thoroughly discussed in various academic disciplines of social sciences, but there is far from consensus on the topic. Scholars differ significantly in their opinions on how religious values and doctrines shape the mechanisms which link protest and religion, and on how interaction between religious groups, the state, and other secular and religious groups may increase or reduce the likelihood of protests. Contemporary China provides an ideal setting in which to further advance scholarly understanding of roles that religion plays in protest, thanks to its richness, diversity, and complexity of religion, protest, and their relationship. In contemporary China, due to the inherent, profound, and possibly deliberate ambiguities within the state’s legal and regulatory arrangements on religious affairs, the boundaries between government-sanctioned churches and “underground” churches are often blurred. Many Christianity-related protests directly respond to government crackdowns, which are aimed not only at those congregations and groups that are normally considered as “underground,” “unofficial,” or “independent,” but also at churches that have long been tolerated or even officially recognized by the state. Further, while many Christianity-related protests are closely associated with the clash of ideologies in contemporary China, the specific causes of protests differ significantly among Catholic and Protestant churches, and Christian-inspired groups. The ideological incompatibility between the ruling Communist Party and the Catholic Church in China is epitomized by their struggle for authority and influence over the Chinese Catholic community. Until the provisional agreement signed between Beijing and the Vatican in September 2018, the Chinese Communist Party (CCP) and the Holy See had been competing fiercely for the authority to approve the ordination of new bishops, with such confrontations triggering numerous protests among Chinese Catholics. Unlike the Catholic Church, many of the Protestant churches that have emerged in the post-Mao era—including most “house” churches that do not affiliate with the state-sanctioned church—have no direct link with the transnational denominations which were active in China before the communist takeover in 1949 and are operated solely by Chinese citizens. However, while many Chinese Protestants display affection toward China and a sense of responsibility for improving their country, some influential Protestant church leaders have turned their progressive theology into social activism since the turn of the 21st century, leading to various forms of protests against the authoritarian policies and politics in contemporary China. Ideological and theological conflicts between different religions or religious schools may also trigger the Chinese state’s suppression of certain religious groups and activities, which often in turn cause protests. In particular, the Communist Party tends to impose extremely harsh repercussions on religious groups that are accused by mainstream Christianity of being “heterodoxies,” like the Shouters and the Disciples. These religious groups are often labelled as “evil cults” and their leaders and members often face legal action or even criminal charges. The protests organized by these religious groups have not only targeted the government but also the mainstream Christian churches that criticize them from a theological point of view. Given the profound ideological and political incompatibility of the CCP and various Christian groups, it is unlikely that Christianity can replicate the close collaborations that Buddhism and Daoism have developed with the CCP since the early 1980s.