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Women are under-represented at every level of elected office in the United States. As of 2018, women held just under 20% of seats in Congress, 25% of state legislative seats across the country, only six women serve as governor, and, of course, a woman has yet to win the presidency. The political under-representation of women is not unique to the American context. Indeed, women’s under-representation is a feature of other Western Democracies. Even under the leadership of female prime ministers, women hold only 32% of seats in the United Kingdom parliament and 31% of seats in the German parliament. Conventional wisdom suggests that feminine stereotypes may disadvantage female candidates. Feminine stereotypes characterize women as sensitive, emotional, and weak, and these are qualities voters do not traditionally associate with political leadership. Rather, voters associate political leadership with masculine traits such as being tough, aggressive, or assertive. The extent to which voters use these stereotypes in political decision making in the American context is not entirely clear. There are three ways that feminine and masculine stereotypes can affect political decision making: candidate strategies, campaign news coverage, and vote choice decision. The alignment between masculine stereotypes and political leadership frequently pressures female candidates to emphasize masculine qualities over feminine qualities in campaign messages. Motivating these masculine messages is the perception that voters see female candidates as lacking the masculine qualities voters desire in political leaders. Male candidates, because of the alignment between masculinity and leadership roles, do not face this pressure. Female candidates will, however, highlight feminine stereotypes when these strategies will afford them a distinct electoral advantage. The use of masculinity in candidate strategy leads the news media, in turn, to use masculine stereotypes rather than feminine stereotypes in their coverage of both female and male candidates. The ways that candidates and the news media engage with gender stereotypes affects how voters use these concepts to form impressions of female and male candidates. Voters will use feminine stereotypes as heuristics to form impressions of the ideological and issue priorities of female candidates. Feminine stereotypes can hurt the electoral prospects of female candidates, but the negative effect of feminine stereotypes only occurs under a limited set of conditions. Voters will use feminine stereotypes to rate female candidates negatively when female candidates explicitly emphasize feminine qualities, such as being warm or compassionate, in campaign messages. But, voters respond positively to female candidates who emphasize positive masculine qualities. In sum, whether gender stereotypes affect voter decision-making depends on the extent to which voters see messages, either from campaigns or the news media, that reflect femininity or masculinity.

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.

Religion is a central and comprehensive identity for billions of people all over the world. Politicians and other political actors recognize the vitality of religion and use it for political purposes, deliberately signaling religion, religiosity, or religious values and connecting them to political outcomes or behaviors in an effort to influence the political preferences of religious practitioners. The most efficient way to make the connection between religion and politics is through religious cues. Religious cues create information shortcuts linking religious identity or values with a political candidate or issue. Religious cues are used by political and religious actors in secular and religious contexts and are typically one of two general types: identity cues, which engage an individual’s religious identity and activate an in-group/out-group effect, and linkage cues, which link religious values or beliefs with an issue or candidate. Identity cues are particularly tricky to use in secular contexts because they have been shown to have strong alienating effects on nonreligious people, thereby defeating the intended purpose of the cue sender. For this reason, coded religious language called “implicit cues” is used with greater frequency in political discourse where only the religious cue receiver recognizes the religious cue for what it is. This strategy allows a political candidate to reap the benefits of the cue without risking alienation. While scholars have made substantial progress in using experimental methods to disentangle the ways religious cues influence political behavior, there is ample opportunity for more research exploring different types of religious cues and the way they interact with other forms of cues and identities. Furthermore, most of the research on religious cues has focused on Christian cues in the United States, and a more diverse range of religions and contexts should be explored to understand the way religious cues influence political behavior. Researchers should also expand the definition of “religious practitioners” to explore how religious cues influence the growing number of people who do not affiliate with a religion or engage in practices traditionally associated with religiosity but do identify as religious. This would help to expand conceptualization of political behavior to more accurately reflect lived political experiences. Embracing these opportunities will allow the scholarly community to gain a better understanding of the varied political dynamics of religious cueing, which offers insights into how fundamental identities and attitudes are linked, thereby shedding more light on the complex dynamics of political behavior.