What is the role of history in the life of new democracies? In this volume, twelve reflections—the work of journalists, writers and poets, literary critics, political scientists, historians, philosophers, economists, and linguists—explore legacies of authoritarian political regimes noted for repression and injustice, questioning how collective experiences of violence shape memory and its relevance for contemporary social and political life in Latin America. The past matters deeply, the essayists agree, but the past itself is debatable and ambiguous. Avoiding its repetition introduces elusive and contested terrain; there are, indeed, many histories, many memories, and many ways they can be reflected in democratic contexts. In much of contemporary Latin America, this difficult past has not yet been fully confronted, and much remains to be done in reconciling memory and democracy throughout the region. As this is done, the lessons of the past must contribute not only to the construction of democratic institutions, but also to the engagement of democratic citizens in the collective work of governance and participation.
Gender equality is a moral and a business imperative. But unconscious bias holds us back, and de-biasing people’s minds has proven to be difficult and expensive. Diversity training programs have had limited success, and individual effort alone often invites backlash. Behavioral design offers a new solution. By de-biasing organizations instead of individuals, we can make smart changes that have big impacts. Presenting research-based solutions, Iris Bohnet hands us the tools we need to move the needle in classrooms and boardrooms, in hiring and promotion, benefiting businesses, governments, and the lives of millions.
What Works is built on new insights into the human mind. It draws on data collected by companies, universities, and governments in Australia, India, Norway, the United Kingdom, the United States, Zambia, and other countries, often in randomized controlled trials. It points out dozens of evidence-based interventions that could be adopted right now and demonstrates how research is addressing gender bias, improving lives and performance. What Works shows what more can be done—often at shockingly low cost and surprisingly high speed.
Do politicians engage in ethnic and racial favoritism when conducting constituency service? This article presents results from a replication field experiment with local South African politicians that tested for racial bias in responsiveness to requests about public goods provision. The experiment represents an adaptation of similar experiments conducted in the United States, extending the design to a different institutional environment, albeit one with a similar racially-charged history. Although one might suppose that politicians in South Africa would seek to avoid racial bias given the recent transition to full democracy, I find that South African politicians—both black and white—are more responsive to same-race constituents than to other-race constituents. Same-race bias is evident in both the dominant and the main opposition political parties. Moreover, politicians are not particularly responsive to anyone. Implications for the further study of democratic responsiveness are discussed.
In Christian Human Rights, Samuel Moyn asserts that the rise of human rights after World War II was prefigured and inspired by a defense of the dignity of the human person that first arose in Christian churches and religious thought in the years just prior to the outbreak of the war. The Roman Catholic Church and transatlantic Protestant circles dominated the public discussion of the new principles in what became the last European golden age for the Christian faith. At the same time, West European governments after World War II, particularly in the ascendant Christian Democratic parties, became more tolerant of public expressions of religious piety. Human rights rose to public prominence in the space opened up by these dual developments of the early Cold War.
Moyn argues that human dignity became central to Christian political discourse as early as 1937. Pius XII's wartime Christmas addresses announced the basic idea of universal human rights as a principle of world, and not merely state, order. By focusing on the 1930s and 1940s, Moyn demonstrates how the language of human rights was separated from the secular heritage of the French Revolution and put to use by postwar democracies governed by Christian parties, which reinvented them to impose moral constraints on individuals, support conservative family structures, and preserve existing social hierarchies. The book ends with a provocative chapter that traces contemporary European struggles to assimilate Muslim immigrants to the continent's legacy of Christian human rights.