The Right Tool for the Job: The Canalization of Presidential Policy Attention by Policy Instrument

This article investigates how presidential policy attention is allocated across policy tools and whether there is a channeling of tool use by policy area. I also examine whether there is evidence of disproportionate information processing within presidential policy attention allocation and whether it is common across presidential policy tools. Presidential messages, hearings on administrations' legislative proposals, amicus briefs, and executive orders are employed to capture presidential policy tools. The allocation of attention via these four instruments is examined from 1957–2007 in the policy areas of defense and foreign affairs, macroeconomics, banking and commerce, civil rights, law and crime, and labor and immigration. I find that there is a canalization of presidential policy attention by instrument, and that the opportunity structure of policy tools shapes attention allocation. Additionally, I find evidence for punctuated equilibrium theory in the allocation of presidential policy attention via these four tools. When presidents do shift their attention to an issue area, they often attack the issue with some coordination of their policy instruments.     

The Wrong King: Apocalypse and Transformation (or Not) in the White House

Abstract

Jonathan Z. Smith has argued that apocalyptic discourse grew out of a political desire to remove the "wrong" king from the throne. Later, though, the same discourse was used to prevent a "wrong" king from taking the throne. Thus apocalyptic discourse can either motivate or resist transformative change. In US political history it has served both purposes. This article focuses on the trend in presidential discourse, especially in foreign policy, since Franklin D. Roosevelt to use apocalyptic language to resist transformation. The electorate's desire to prevent substantive change was the determining factor in the presidential election of 2008. In Barack Obama's first year in office, though he seemed to promote transformation, his dominant message was a reassuring one: The threat of fundamental change would continue to be contained both at home and around the world. No "wrong" rulers would be allowed to disturb the security of America.     

Barack Obama's Political Theology: Pluralism,Deliberative Democracy,and the Christian Faith

Abstract

Obama won the 2008 election precisely because he crafted a political theology that enabled him to create a truly progressive Democratic Party religious and racial-ethnic minority platform that welcomed pro-choice and pro-life social-justice leaning Catholics and Evangelicals into a new coalition. His political theology was directly influenced by Rev. Jeremiah A. Wright and the black church civil rights tradition, white liberal Protestantism, his mother Ann Dunham's skepticism and free spirit, and Evangelical and Catholic leaders, advisors and opponents. Obama's best and most comprehensive statement on his political theology is his chapter on "Faith" in his New York Times No.1 best-selling autobiography The Audacity of Hope: Thoughts on Reclaiming the American Dream (2006). Obama contends that religiously motivated people must learn the art of compromise, proportion, and how to find shared values. They must translate their religious concerns and vision for America into universal rather than religion-specific values, which must be subject to debate, amenable to reason, and applicable to people of all lifestyles and faiths or no faith at all. They should also be willing to sublimate their ultimate theological and religious convictions for the common collective good. Secular people likewise must adopt a similar approach towards religious people and activists.     

Religion and the US Presidency: Politics,the Media,and Religious Identity

Abstract

The relationship between religion and the presidency impacts both the viability of candidates and the manner in which decisions are made in the voting booth. Today we are living in culture where religion is front and center in politics. This article examines the role of religion in political discourse with special attention to the 2012 presidential election. It focuses on the manner in which religion and politics have become inextricably interwoven in the past sixty years. It begins by establishing the role of religion in the broader political arena. The article then turns to the manner in which religious identity and participation influence voting patterns, and how religious affiliation shapes the office of the presidency. The conclusion offers some reflections on the future of religion in presidential politics, an issue that will continue to be a significant factor in how and why voters support and marginalize particular candidates.     

The Conditioning Effects of Policy Salience and Complexity on American Political Institutions

Years ago, Bill Gormley introduced public policy scholars to a new and innovative salience- complexity typology for regulatory policies. This typology not only helps scholars catalog numerous policies into distinct categories, but also helps explain variation in political processes. Specifically, different policies provide different incentives for political actors to be involved in policymaking. Salience encourages activity on the part of elected officials; complexity often requires policymaking outside of the public sphere. In this article, I extend Gormley's salience-complexity typology to more than just regulatory policies and confirm that levels of institutional activity vary across this range of public policies. I also expand on Gormley's contribution by differentiating the distinct impacts that policy type has on the policy activities of Congress and the presidency, and propose that institutional activity differs according to the dynamics of a policy's salience.     

Speaking the Truth to the Power of the Presidency

Abstract

Instead of focusing on what characteristics the next president of the United States should have, we need to focus on the institutional realities of the presidency. Those realities consistently reflect a system dedicated to maintaining the dominance of the United States through economic and military power, and maintaining the ruling elite's control of economic and political power in this country. Persons committed to the practice of the Gospel, especially in solidarity with the poor, must name, confront and resist those institutional and cultural realities. This truth-telling can take many forms, such as life in community with the poor, public speaking, preaching, writing, demonstrations, civil disobedience, and some involvement in electoral politics. All of these will be informed by a realism that struggles faithfully without placing undue hope on presidential politics.