Does Social Media Strategy Help Politicians Stay in Power? Comparing the Cases of Modi and Bolsonaro Wendy Wang Author Aimee Zheng Kate Tobin Editors Introduction While social media was initially touted as a force for good, such as its use during the Arab Spring’s pro-democracy protests in 2011, recently, major platforms have faced criticism for failing to sufficiently combat political disinformation and election interference. After all, one of the major controversies during the 2016 American presidential elections was the revelation of Russian meddling attempts on social media. Therefore, this paper will investigate the dynamics between social media strategies and political success, while also examining its larger effects on public discourse, voters, and political communication. It seeks to understand how leaders employ the digital sphere to gain and remain in power, with a focus specifically on populist leaders in semi-democratic states, namely Narendra Modi in India and Jair Bolsonaro in Brazil. The relative similarity of the regimes in which Modi and Bolsonaro rose to power enables a more precise isolation of the factors that have contributed to their distinct political outcomes. This comparative analysis aims to offer insight into the evolution of social media's impact on politics, and its implications for the resilience of populist leaders in semi-democratic regimes. Analyzing Politicians’ Relationship with Mass Media in Semi-Democratic and Democratic Countries While social media platforms were originally touted as a potential force for positive political change, such as during the Arab Spring, when they were used to coordinate and mobilize citizens to protest against authoritarian regimes,his quickly shifted when non-democratic actors realized they could also utilize social media just as effectively as pro-democracy activists to sow discord. In the case of the Arab spring, governments tracked protestors online, including those overseas, and attempted to silence them through relational repression, or threatening to hurt their relatives at home. Governments also pass legislation under the pretense of making the internet “safer,” yet in reality, such measures are often utilized to silence dissent. For example, in 2020, Turkey passed a law that allegedly aimed to curb “immoral” content.this legislation, however, also granted the Turkish government the right to remove content from platforms, and allowed for the storage of Turkish users’ data within the country. In 2022, Turkish President Recep Tayyip Erdoğan went even further, passing disinformation legislation that punished those who spread news that was inaccurate with up to five years in prison. Right before the 2023 parliamentary and presidential elections, Erdoğan then forced X (formerly Twitter) to ban access to several local opposition public figures’ accounts. Even before the popularization of social media, politicians placed significant emphasis on cultivating their public image to maximize electability, and have had to adapt as new mediums that have arisen. Politicians who quickly adapt to new forms of media have always gained an advantage. One of the most famous examples of this is the 1960 Kennedy-Nixon presidential debate, which was the first televised debate between American presidential candidates. Reportedly, viewers of the debate believed Kennedy won, while radio listeners tended to believe that Nixon performed better – a phenomenon that scholars have since replicated in experiments. Thus, it is possible that Kennedy’s adeptness in harnessing this newfangled technology just as it became commonly used among the general electorate contributed to his electoral victory. Politicians in today’s current political climate have similarly adapted to new mediums – notably social media – to gain electoral advantages. During the 2016 presidential elections, Donald Trump’s campaign benefited significantly from utilizing the expertise and staff of technology firms. S This advantage stemmed from the active involvement of social media companies such as Facebook, Twitter, and Google which initially courted political campaigns by providing advice on leveraging their platforms for digital advertising. This assistance enabled Trump’s campaign to target key demographic groups, swing voters, and supporters online, likely mitigating the Trump campaign’s relative staffing disadvantage.. In contrast, Clinton’s more well-funded and staffed campaign meant that it crafted most of its ads in-house, and treated the technology companies more like vendors instead of consultants. Even without the help of tech companies, politicians are recognizing the importance of utilizing data to effectively target key voters on platforms. For example, in the UK, Vote Leave, which campaigned for the UK to leave the EU ahead of the 2016 Brexit referendum, utilized personal data to target specific demographics and test which narratives voters were the most responsive to. The utilization of citizens’ data to more accurately target them with political messaging has, however, attracted controversy. This public controversy that such microtargeting attracts is exemplified by the Cambridge Analytica scandal in 2018, which revealed that the company collected the information of over 50 million Facebook users without their consent through a Facebook app that misleadingly told users that their information would be used for academic purposes. That data was ultimately used by the Trump campaign to precisely target voters, although whether this method was truly effective at swaying voters is uncertain.,, Interestingly, Trump had significantly more engagement with his social media content, following the old adage of “all press is good press,” which allowed him to overcome his disadvantage in traditional campaigning techniques. In particular, his provocative tweets received significant organic coverage from mainstream media, which allowed him to spend less on traditional media advertising. Additionally, Trump’s combative approach to tweeting proved effective, as an analysis of tweets before the 2016 election found that tweets about Clinton tended to be unfavorable.furthermore, her most popular tweets primarily focused on criticizing Trump rather than promoting her own candidacy. This is potentially reflective of a larger bias among social media algorithms, which have found that negative content is more likely to go viral. Therefore, it is unsurprising that in the 2016 election, negative content gained the most traction, reflecting the importance of social media in allowing politicians to personalize their appeals to voters. In recent decades, politicians have increasingly personalized their media strategies, conducting campaigns that encompass both their political agenda and personal brand. Media coverage not only focuses on the politician's policies and leadership capabilities, but also on their private life. While this behind-the-scenes content is, in general, generally just as polished and curated as performances on the campaign trail, by claiming to give voters a peek into their private life and personality, this content seeks to make the candidate more relatable and endearing to voters. Consequently, Trump’s openness about his extreme views and his use of colloquial language added an air of authenticity to his social media content that enhanced his populist claim of being of the masses. Trump’s social media presence, in particular, thus underscores how the advent of social media has opened up new avenues and methods through which politicians cultivate authenticity in pursuit of electoral success. By removing barriers between politicians and voters, social media allows politicians to communicate more directly with the electorate in an intimate and personal manner. This communication feels even more intimate now that social media has become synonymous with authenticity. Moreover, social media platforms provide politicians with the opportunity to strategically showcase their personality. Trump, in choosing to disregard basic grammatical and spelling rules and post rambling tweets, employed indexical signs, or signals alluding to his persona, to cultivate an appearance of authenticity. These distinctive features of his social media content seem to indicate that his tweets are a truer reflection of his personality relative to other politicians (such as Hilary Clinton) who sign off their tweets with their initials. Trump’s success also highlights how populist leaders are particularly well-positioned to benefit from the digitalization of the public sphere and the growing forms of direct communication between politicians and voters. The establishment of closer bonds between politicians and their support base make it easier for anti-establishment populists’ to fuel distrust in mainstream media and present alternative versions of facts. Consequently, populist and authoritarian leaders utilize social media to directly appeal to the public, bypassing critical voices like investigative journalists, thereby facilitating the spread of misleading or false information, as demonstrated by Donald Trump. Background on Modi and Bolsonaro Modi has been India’s Prime Minister since 2014, when his party, the Hindu nationalist Bharatiya Janata Party (BJP) won a landslide majority in India’s parliament. He is currently serving his second term as prime minister, following the BJP’s success in the 2019 elections. As a boy, Modi joined the Hindu nationalist paramilitary organization ‘Rashtriya Swayamsevak Sangh’ (“National Volunteer Association,” or RSS), which heavily shaped his life and worldview. The RSS is a far-right Hindu nationalist group advocating for the establishment of a purely Hindu nation. Their vision leaves no room for India’s Muslim minority, leading to frequent accusations of inciting hatred towards Muslims. Modi dedicated almost 3 decades to organizing on behalf of the RSS, which is closely associated with the BJP. This ultimately played a significant role in propelling Modi to the forefront of the BJP’s electoral campaigns. He eventually became a BJP party spokesperson, establishing his public presence. He was subsequently appointed as the chief minister of Gujarat in 2001, during which time the state’s economy grew rapidly. India’s media landscape is fairly varied, as popular sources of news include everything from legacy publications such as The Times of India , to broadcasters such as NDTV, and BBC News, which tend to be relatively unbiased. Over 70 percent of Indian consumers get their news from their phones, and YouTube is a particular popular platform for accessing news. Notably, Indians are particularly interested in hyperlocal news, which they obtain through small, local publications and WhatsApp groups. That being said, India is one of the most dangerous places to be a journalist, and, in recent years, press freedom has declined as Modi and the BJP have increasingly attacked the freedoms of speech, judiciary, religion, and protest. Because of this, journalists often shy away from criticizing the government or reporting critically on the government out of fear of retribution.,, Jair Bolsonaro was the president of Brazil from 2019-2023, who after leaving the military, was elected to Rio de Janeiro’s city council, and then later represented the city in Brazil’s Chamber of Deputies. He gained notoriety for his extremely conservative social views, and numerous sexist, homophobic, and racist comments. He also exhibited nostalgia for the previous dictatorship, a sentiment that persisted throughout his campaign and presidency. In 2018, amid widespread discontent following simultaneous economic, political, and social crises due to major corruption scandals, Bolsonaro won the presidency. However, his presidency was plagued by numerous controversies, including his deforestation of the Amazon and most notably, his poor handling of the COVID-19 crisis. During the pandemic, he seemingly expressed indifference to the deaths of hundreds of thousands of Brazilians due to his lax COVID-19 policies, mocked those with severe cases of COVID-19, touted unproven drugs, and refused to wear a mask or get the vaccine. Furthermore, after losing his bid for reelection in the fall of 2022 and sowing distrust in the electoral system in the months leading up to the election, on January 8, 2023, Bolsonaro’s supporters attacked numerous Brazilian government buildings in protest of the results, an event that parallels the events in The United States on January 6, 2021. Brazil’s media landscape is dominated by several large private media conglomerates, including Globo, Record, SBT, Bandeirantes, and Folha, which are owned by politically connected individuals who distort coverage favorably. Similar to India, Brazilians also increasingly access news through their smartphones, and especially through YouTube, WhatsApp, and Facebook. Disinformation, especially in political discourse and online, continues to be a problem, although it was especially severe under President Bolsonaro, who frequently attacked the press. Folha, one of the major media conglomerates, even pulled its content from Facebook from 2018-2021 over fake news concerns., Moreover, Brazil is also one of the most dangerous places to be a journalist, as journalists have been killed by criminal groups, especially when reporting on Amazon-related environmental issues. Analysis Both Modi and Bolsonaro have taken fairly personalized approaches to social media. However, while Bolsonaro adopted this approach largely out of necessity, Modi’s decision to do so was a calculated one, as part of his general personalization of Indian politics. Thus, while Modi’s success mirrors those of leaders such as Erdoğan, who actively distort social media, in favor of their own regimes, through laws and the parliament, Bolsonaro appears to more closely resemble less successful populists like Trump. In Brazil, historically, airtime on radio and TV was one of the decisive factors in the election. This changed with Bolsonaro’s election, however, as he had less than 1 percent of all airtime. His ability to capture voters heavily active on social media and his ability to dominate conversations on those platforms helped him mitigate this disadvantage. Bolsonaro upended this traditional advantage through his personalized approach to social media, and especially his activity on the extremely popular WhatsApp. Similar to Trump, his lack of resources for a full-fledged marketing team turned out to be an advantage. Bolsonaro allegedly personally managed his WhatsApp account, and would heavily record his events, which his staff would then forward to supporters through his massive network of WhatsApp groups. Similar to how Kennedy leveraged televised debates to garner voter support, Bolsonaro’s “guerrilla marketing” capitalized on social media, proving particularly effective among its users. Consequently, it is unsurprising that Bolsonaro supporters had the highest rate of social media usage among supporters of all the major presidential candidates. However, it is possible that the personalized nature of Bolsanaro’s social media strategy arose from insecurity and personal hypersensitivity to criticism than from deliberate strategy. At one point, Bolsonaro posted a whole video on social media just to deny reports that he went to the hospital because of illness, instead claiming that he was at the hospital for “personal reasons.” Furthermore, during his 2018 campaign, there were strong accusations and evidence that he had encouraged supporters to pay digital marketing firms to flood WhatsApp with thousands of attack ads, implying that his own campaign team did not have the funds to do so. Consequently, Bolsonaro also resembled Trump in how he overcame a traditional media disadvantage through utilizing free press from posting inflammatory statements on social media that led to free, organic coverage in the mainstream media. Similar to Trump, Bolsonaro’s tendency to make extremely “politically incorrect” and offensive statements was endearing to supporters, who viewed his bluntness as a signal of authenticity. Modi was an early adopter of X, using it to interact with other politicians, convey his policy objectives, and notably, integrate social media into his campaign strategy well before the 2014 elections. But unlike Bolsonaro, Modi’s decision to do so was not out of lack of access to other forms of political messaging. Rather, this was the product of an extensive in-house public relations team and public relations firms that decided to intentionally cultivate an image of Modi as accessible to the people. Therefore,Modi’s ability to cultivate a social media presence that exudes authenticity authentically , especially during the 2019 elections, underscores his success at positioning himself at the center of the BJP’s political strategy. Notably, in both India and Brazil, Bolsonaro and Modi took advantage of WhatsApp’s popularity to coordinate campaigns and spread misinformation through a network of group chats that were extremely difficult to shut down. Not only does WhatsApp’s decentralized nature allow new groups to pop up easily after groups are shut down, but the app’s end-to-end encryption also makes it hard to monitor and identify the spread of misinformation within these groups. In India, the ruling BJP party pioneered the use of social media ahead of the 2019 elections, the first national election where a substantial proportion of the population, around 45 percent, had smartphones, compared to around merely 15 percent in 2014. The BJP effectively utilized group chats in WhatsApp, a platform which the vast majority of Indian smartphone users have downloaded, to target and spread regionally specific messaging, mirroring Trump campaign’s use of Facebook data to similarly micro-target key demographics. Specifically, in India, politicians relied on a network of hundreds of WhatsApp groups, each based in different regions, to coordinate and convey campaign messaging and logistics to supporters. Modi and his staff tailored tweets and messaging strategies, which were then shared with a network of hundreds of thousands of volunteers, who spread the messaging by the millions. In these group chats, the BJP also pushes rhetoric and disinformation that aimed to inflame religious tensions and stoke fear of the Muslim minority among India's majority Hindu population. Examples of disinformation included pornographic deepfakes of reporters critical of Modi’s role in anti-Muslim riots as governor of Gujarat, as well as less directly insidious falsehoods, such as inflated crowds sizes at his rallies., Similarly, in Brazil, where WhatsApp is one of the primary sources of information for its 120 million local users, Bolsonaro supporters paid digital advertising firms to run attack ads in various WhatsApp groups. Here, Bolsonaro’s supporters exploited the intimacy of these groups, similar to Modi and the BJP, enabling them to hyper-specifically target various groups, often with disinformation that spread rapidly and extensively. However, in Brazil, Bolsonaro’s digital content mostly preyed on the fears of those with socially conservative views and dissatisfaction with the establishment. Therefore, prime examples of popular misinformation on WhatsApp include a deep-faked image of former president Dilma Roussef next to Fidel Castro, and a picture allegedly depicting two male employees from Globo, one of the major media companies in Brazil, kissing, which was actually taken at a pride march in New York. Bolsonaro’s network of WhatsApp groups also shared the social media of those critical of Bolsonaro and coordinated mass campaigns attacking critics. More broadly, while both Modi and Bolsonaro rely on WhatsApp as the primary platform for disseminating election-related disinformation, they have extended their operations to other platforms as well. Bolsonaro exploited the popularity of online, partisan sites and social media as sources of news to spread information. A study of the Brazilian 2022 elections found that those who joined political groups on messaging apps such as WhatsApp and used partisan, online sites and social media as their sources of news were more likely to believe in election related-misinformation. Furthermore, every week Bolsonaro live streamed on YouTube, aiming to directly deliver disinformation to his supporters. In these streams, he primarily attempted to discredit the mainstream media, claiming to speak the authentic truth, despite primarily propagating borderline propaganda. Yet notably, unlike Modi, most of his attempts to reduce the independence of the press and institutions was primarily through rhetoric rather than direct suppression and censorship. Modi’s efforts to exploit social media to silence dissent were more extensive and refined, and contributed to his ability to concentrate power in a way Bolsonaro was unable to. Furthermore, he continues to actively suppresses critical content, recently banning access to a BBC documentary investigating his role in a deadly 2002 riot while he was Governor of Gujarat. Modi also weaponizes the regulation of platforms to coerce them into complying with content takedown requests. In 2021, Modi implemented new IT rules under the pretense of combating misinformation. However, these rules, which forced social media companies to hand over user data, take down any content the government deems “restricted,” and hire a local Chief Compliance Officer, seemed to be designed to facilitate the government’s ability to coerce platforms to remove unfavorable content. Under these new rules, the government threatened to sue X and even raided its Indian offices after it labeled BJP politicians’ tweets as manipulated media. Furthermore, Modi has been unafraid to go after major tech companies, and has exploited their fears of being cut off from the massive Indian market. Modi has also pressured X to block access in India to the accounts of Sikh activists and those who are critical of Modi. Modi has not hesitated to punish platforms who resist his demands, and has threatened to jail employees of companies such as Facebook for noncompliance with censorship requests. Furthermore, platforms have also found themselves caught up in the backlash after geopolitical spats. In the wake of deadly clashes at the India-China border in 2020, Modi banned TikTok. Notably, both Modi and Bolsonaro have employed social media platforms to spread false information that contributes to and exacerbates platform violence outside of elections. However, Modi is much more effective at intimidating potential dissenters and translating his network of supporters into tangible organized acts of violence. Modi’s ability to incite violence and his exploitation of and leaning into Hindu nationalism through the spreading of fake news about Muslims or lower castes has inflamed tensions and motivated real-life mob violence and hate crimes. Modi, however, has consistently refused to acknowledge acts of Hindu nationalist mob violence., Bolsonaro intentionally spread false rumors about voter fraud and irregularities in Brazil’s digitalized voting system. These actions resulted in him him having to participate in a runoff in 2018 and ultimately to his electoral loss in 2022. He spread these lies through interviews with traditional media and through directly appealing to users with disinformation on online platforms, for example, through his weekly YouTube live streams. These disinformation campaigns culminated in the January 8th riots in 2023. Unlike Modi, who was running for re-election, Bolsonaro’s social media strategy mirrored Trump’s in that his spreading of misinformation likely came from a place of weakness. Leading up to the presidential election in both instances, Bolsonaro and Trump both had seemingly long odds. Additionally, both of their social media strategies were influenced by their campaign’s limited resources. Therefore, it is likely that Bolsonaro’s dissemination of disinformation regarding electoral fraud in anticipation of the 2018 election stemmed from a sense of insecurity. After all, if Bolsonaro were genuinely confident he was going to win the election, he would not have prepared an explanation for a potential loss before the election even happened. Bolsonaro’s encouragement of violence following the 2022 elections also likely came from feelings of vulnerability and anger at the perceived humiliation of not winning the election. Contrary to Modi, however, outside of social media platforms, Bolsonaro’s network of supporters are less organized, and therefore, have engaged in less acts of violence and physical intimidation. Even the largest violent outbreak under Bolsonaro, the January 8th protests, were nowhere near as deadly or violent as Modi’s army was, as it was more of a last-ditch attempt at holding onto power rather than an intentional, organized, than a demonstration of strength., Similar to Trump, the January 8th riots in Brazil can be interpreted as a product of Bolsonaro lashing out due to a feeling of powerlessness and refusal to accept what he perceived as the embarrassment of not winning the election. Yet, despite the importance and widespread use of social media in the Bolsonaro’s campaigns, Bolsonaro was ultimately unable to retain power due to the differences in political structure between India and Brazil. Brazil has a federal presidential republic, meaning that similar to the US, power is split among the different executive, legislative, and judicial branches, and thus the president inherently has much less authority than the prime minister in India. Because of this, the other branches of government were able to check Bolsonaro’s authoritarian impulses. Specifically, the Brazilian Supreme Court, with its criminal jurisdiction over all public officials, including the president, as well as the Congress’ refusal to endorse Bolsonaro’s assault on judicial institutions, played significant roles in restraining him. Therefore, the judicial branch, in particular, was able to nullify Bolsonaro’s worst attempts at censorship or influencing social media to portray him more favorably. For example, in 2021, when Bolsonaro attempted to ban social media platforms from taking down certain types of misinformation, including misinformation about COVID-19, the Supreme Court and Brazilian Senate nullified the legislation. When Bolsonaro supporters refused to accept his defeat, one of Brazil’s Supreme Court justices ordered the accounts of some of the loudest protesters suspended. As a result of the January 8, 2023 riots, during which Bolsonaro supporters stormed government buildings in protest of the election results, the Superior Electoral Court banned Bolsonaro from running for election again until 2030. Therefore, Bolsonaro's political downfall demonstrates the limitations of social media propaganda when faced with strong institutional checks and balances. In contrast, India is a federal parliamentary republic, which generally leads to much more powerful heads of government, since the prime minister is determined by the majority coalition in the legislative branch. Thus, unlike in Brazil, in this political system, the executive branch inherently has influence over the legislative branch, which enabled Modi to shape government opinion much more rapidly. Therefore, while the combination of the independent judiciary and congress restrained Bolsonaro, Modi has been able to successfully erode the independence of government institutions, including the judiciary, which he has weaponized against opposition politicians through promoting friendly judges and punishing defiant ones. Thus, Modi bears similarity to Viktor Orban in Hungary, who was able to quickly weaken independent institutions due to his unified parliamentary supermajority. Furthermore, he also bears resemblance to Erdoğan, who held a 2017 referendum that amended Turkey’s constitution from a parliamentary to a presidential system. Erdoğan’s presidentialization of a parliamentary system allowed him to consolidate the powers of the leaders in a presidential and parliamentary system into one role while reducing the checks on these powers. Essentially, Erdoğan had centered his party's campaign for seats around his personal appeal, instead of the party's Similarly, Modi’s rise to power in 2014 diverged from historical norms in that, unusually for a parliamentary system, the BJP’s campaign centered around Modi’s appeal as prime minister. This presidentialization of parliamentary elections foreshadowed his ensuing consolidation of power. It is also important to consider how each leader fits into the broader historical context of their respective countries. Most importantly, Modi's social media disinformation campaigns are able to exploit tensions between different ethnic groups that have been present since India gained independence from the British. While Modi has increasingly centralized power under his leadership, his actions must be interpreted and understood in the context of his longstanding commitment to creating a Hindu nation, which has motivated him since he first joined the RSS as a youth. Modi’s actions and ideas align with a larger movement that has been in the works for far longer than he has been in power. Therefore, to understand Modi’s underlying motives, it is important to keep in mind historical events such as the bloody partition of the Indian subcontinent and the history of discrimination against Muslims in India. Since the chaotic 1947 partition of the Indian subcontinent into India and Pakistan, which was done largely along religious lines and led to the death of approximately a million people, Muslims in India have continued to face discrimination. Modi has regularly deployed internet blackouts to silence dissent in the Muslim-majority federally administered Jammu and Kashmir states, which, in 2022, had the most internet shutdowns globally. Under Modi, anti-Muslim lynchings and hate crimes have risen rapidly, and Modi and the BJP have encouraged the spread of Islamaphobic conspiracy theories, such as the COVID-19 pandemic being a “Muslim plot.” Therefore, Modi’s ability to capitalize on the significant issue of religious divisions and focus his social media disinformation efforts around this specific issue, in a manner Bolsonaro could not, have contributed to his enduring resilience. In contrast, Bolsonaro relied on a broader variety of societal tensions,and it is probable that his inability to channel his efforts around a single issue contributed to his ultimate downfall. Bolsonaro positioned himself more generally as a populist outsider who was a break from the establishment. He fed on Brazilians general sense of discontent stemming from general political and economic turmoil to rise to power. However, once he was in office, despite attempting to frame himself as “anti establishment” and railing against “mainstream media,” he could no longer be considered as an outsider. Moreover, unlike Modi, who had substantial governing experience and political organizing experience from his time as governor of Gujarat and his work volunteering for the RSS, Bolsonaro’s status as a relative novice, which was especially evident during his poor management of crises like the pandemic. Before becoming president, Bolsonaro had only served as a legislator, and had limited connections within government, having spent most of his previous political career at the fringes of governmental circles. Furthermore, Modi’s close ties and history with the BJP and RSS naturally provided him with a significantly stronger and more entrenched base of support, forged over decades of advancement through the party ranks. In contrast, Bolsonaro’s frequent switches between political parties, both over the course of his career and even during his presidency, left him isolated and unable to secure substantial support in Congress. Therefore, Bolsonaro’s loss suggests that while social media may have propelled his unlikely presidency, it was not sufficient to maintain his grip on power, particularly coupled with his relative political inexperience. Furthermore, the resilience and independence of civil society and press in Brazil compared to India also helped curb Bolsonaro’s attempts to consolidate his power. For example, as soon as Bolsonaro was elected, protests broke out in several cities. Despite his initial threats to jail left-wing protesters, these threats proved empty as mass protests continued to occur during his presidency., Furthermore, interestingly, Bolsonaro’s attacks on journalists, instead of having a demoralizing effect, actually invigorated journalists, strengthening their resolve and resilience. In contrast, under Modi, the independence of the Indian press has been substantially eroded. The collective efforts of Modi’s online army of trolls, which issues death and rape threats, along with the BJP’s direct intimidation of critical journalists, and the pressuring of media companies to fire or punish disobedient reporters, have effectively coereced many journalists into self-censorship due fear of retribution. For example, in 2018, the gang-rape and murder of an eight-year-old Muslim girl who was kidnapped and tortured for days by a group of Hindu men only gained national coverage after foreign publications picked the story up. Even so, coverage was limited, especially since the BJP organized a rally in support of the accused rapists. Conclusion While both Modi and Bolsonaro disseminate fake news on social media to circumvent traditional media barriers and communicate directly with the electorate, their attempts to control the narrative stem from different motivations. Modi operates from a position of strength,silencing dissenting opinions and consolidating power across the state, whereas Bolsonaro operates from a position of weakness, striving to preserve his tenuous grip on power. Additionally, it appears that while social media strategy played a substantial role in both Bolsonaro and Modi’s rise, it was ultimately external factors specific to their broader context, namely the strength of political institutions and social cleavages that facilitated one’s success over the other. 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Will Matheson Federal 5G Innovation Policy in the Context of Technological Competition between the United States and China Will Matheson Introduction Proponents of 5G pitch the technology as a societal panacea, leading to a ‘fourth Industrial Revolution’ complete with robotic surgeons and near-boundless economic growth (1). Such predictions are premature—the nascence of this technology makes impossible predictions of its economic, political, and societal implications (2). Nevertheless, just as each progression from 1G to 4G brought a greater impact than its predecessor, the transition to 5G holds substantial implications as the largest network overhaul in history, effectually causing tremendous innovation across facets of society. As such, beyond questions of bandwidth, spectrum allocation, and mobile capacity, questions of politics, cybersecurity, and national prestige have shaped the adoption of 5G. In particular, China and its “national champion” telecommunications company, Huawei, have become central to the political questions surrounding 5G. In 2020, Attorney General William Barr delivered a speech accusing China of having unfairly gained an advantage in 5G development through the Chinese Communist Party’s (CCP) market-distorting support of Huawei, seeming to imply the US is being cheated in this race and needs to begin playing by China’s rules (3). Similarly, US Secretary of State Mike Pompeo recently warned business leaders in Silicon Valley to be aware of intense technological competition with China, suggesting the CCP and Chinese companies have engaged in widespread cheating to steal from US companies and gain a technological advantage over the US (4). This rhetoric draws attention to a more interesting trend: a shift in US government technology policy, particularly in the 5G space, and particularly driven by the Trump administration. As China gains global attention for its technological innovation in 5G, the US has reacted with increased intervention and control in the sector. Traditionally, US economic orthodoxy is associated with a free-market system, in which innovation derives from competition among private firms. Proponents of American capitalism, representing the economic doctrine of both major political parties, embrace this innovation model as a great strength of the system. As the US has shifted towards a more interventionist approach in spaces like 5G in reaction to China’s successes, supporters of this economic approach such as The Economist have, predictably, reacted with surprise and disapproval (5). Of course, this free-market depiction oversimplifies the US economy—the government has played significant and varying roles in technological innovation throughout history—but the shift in strategy matters. It also contradicts historical responses to similar cases of national competition. In the 1980s, fears of Japanese technological innovation outpacing that of the US’s were rampant, leading credible voices to call for direct government involvement in capital allocation analogous to Japan’s system (6). However, such a shift from a free market economy to the interventionist Japanese-style “industrial policy” did not happen. The US never picked specific companies or industries to drive economic growth, did not develop a vast bureaucracy to direct technology adoption and dispersion, and did not adopt widespread protectionist measures. Today, the US government’s shift in technology strategy is not yet on the scale of true industrial policy. However, comments from key Trump administration officials asserting a need to pick “the ‘horse’ we are going to ride in this [5G] race” and the administration’s embrace of tariffs suggest that the reaction to China’s innovation surge differs from the re- action to Japan’s 40 years ago, begging the question, why might the US shift now, but not then? This paper begins to investigate the factors motivating the shift in the US federal government’s 5G innovation strategy. To understand why the government’s reaction to China’s technological rise differs from its reaction to Japan’s, the paper investigates the influence the US-China relationship has on federal 5G strategy, with emphasis on the relative influence of concerns of national security and concerns of economic growth and development. The US’s relationship with China differs greatly from that of the US with Japan in the 1980s; increasingly, policy- makers view the relationship through the lens of great power competition. This essay considers how the differing security relationship with the People’s Republic of China may motivate this shift and investigates the specific ways it may manifest. Economically, the Trump administration’s policies represent a shift in economic orthodoxy in the US as industrial policy has become more mainstream. This strategy results from a reaction to global trade, particularly with China. While these motivations are not necessarily mutually exclusive, this paper’s test of the perceived strength of each motivation illustrates the relative influence of perceived security and economic challenges from China on the US’s domestic innovation strategy. It concludes that while both factors likely play a role in motivating US 5G innovation strategy, the security aspect of the relationship holds a stronger sway over the federal approach to innovation than does the economic aspect. Literature Review The scope of academic research specifically focusing on the US government’s recent shift toward greater intervention in 5G innovation is limited, likely due to the recency of this trend, its ongoing evolution, and the specificity of this change. However, numerous schools of thought have provided useful frameworks for understanding this evolution, and in some cases, academics have applied these frameworks to questions of US technology policy oriented toward China. The following sections delineate these bodies of literature as they apply to this evolution in US tech policy. The “New Cold War” and the Role of Historical Analogy Today, popular discourse increasingly frames the US-China relationship as devolving into a “new Cold War” (7). One key parallel emerging from this discourse is the systematic differences between American democracy and Chinese autocracy (8). At the same time, many challenge these claims, illustrating the multiplicity of views of China in popular discourse and the ongoing use of history as a mechanism to understand the Sino-American relationship (9). Certainly, the Trump administration has seemed to adopt a more confrontational stance toward China that belies a belief in great power competition, perhaps best embodied by its depiction of China as “revisionist” in the 2017 National Security Strategy (10). This discourse holds key implications for US policy. Given its empirical nature and the difficulties of understanding the present and future, history often serves as a heuristic for national leaders. Analogizing the Sino-American relationship to the Cold War will shape how leaders view the relationship and the policies they enact (11). However, a smaller body of literature instead finds that analogies serve more as post hoc justifications for policies (12). Of course, the framing of China as a wholly “revisionist” power that serves as an ideological and geopolitical foe oversimplifies the Sino-American relationship and China’s own behavior on the international stage at the expense of empirical accuracy (13). Nevertheless, the belief in such a “new Cold War” likely influences US policy toward China. Interestingly, some research suggests less conceptually complex leaders—defined as the level of sensitivity to information and its nuances within, measured by relative usage of high and low complexity words—use less sophisticated, more simplistic, and universalizing historical analogies in foreign policy decision-making (14). Political psychology naturally involves significant issues with validity, and this study’s sample size is limited. However, its implication suggests that Trump (a less complex leader by its measure of complexity) is particularly inclined to universalizing analogies such as framing the US-China relationship as a second Cold War. Such analogizing implies that the perception of great power competition with China may be motivating the shift in US technology policy. Indeed, the connection between memory of the Cold War to technological competition with China is beginning to emerge in popular discussion (15). At a baseline level, research detailing government technology strategy during the Cold War provides a rough idea of the lessons leaders analogizing the present may draw. The Cold War national security apparatus routinely dictated innovation strategy and goals across sectors in a departure from market-driven innovation, instead being motivated by a greater focus on pre-eminence in key areas such as radar, jet propulsion, and telecommunications. In particular, the government drove innovation primarily via federal projects (rather than the creation of state- owned enterprises) organized in the constellation of a few critical government lab- oratories, a slightly larger group of independent labs and sources of expertise, and a large array of businesses fulfilling contracts. The sheer scope and size of government funding for these projects was exorbitant and focused on specific technological achievements rather than foundational research (16). The most powerful techno- logical Cold War analogy is the Space Race. This episode condenses the notions of technological competition between great powers and is still reflected today by Americans’ general fascination with space and support for “space leadership” (17). Securitization Another way the US security relationship with China may influence support for 5G technology development is the securitization of various facets of the relation- ship as a result of a rising perception of great power competition. Securitization theory refers to a politicization process in which leaders of states assert policy areas as issues of national security, redefining the way actors treat the issue (18). An array of scholars argue the aforementioned “new Cold War” framing creates depictions of China as a threat that leads to the securitization of the US-China relationship (19). Importantly, securitization is a phenomenon that describes how countries, leaders, media, and other political actors understand things as threats. The securitization of something—such as aspects of the US-China relationship—does not imply that said object does not genuinely constitute a security threat. Rather, the theory is useful for understanding discursive constructions of threats, but the determination of whether that construction is justified is a separate question. Recently, scholars of securitization theory have applied it to the realms of technology and cybersecurity. Hansen and Nissenbaum propose a three-pronged framework for the securitization of cyberspace useful for evaluating possible security constructions of 5G. First, securitization in cyberspace includes depictions of entire infrastructures at risk of devastating, irreversible attack. Second, emphasis on everyday security practice in cyberspace creates powerful links between people’s everyday experience with their personal electronic devices and the threat of devastating attack. Third, emphasis on the technical complexity of the security threats (“technification”) powerfully motivates the securitization of a cyber issue and lends credibility to those securitizing it (20). Given how recently the Huawei issue has risen to public prominence, only a small body of literature specifically argues US discourse securitizes Huawei (and ZTE, another key Chinese telecommunications company) (21). Of course, a wider body of scholarship investigates the ways cybersecurity and critical infrastructure are constructed or securitized, implying the potential securitization of specific Chinese companies like Huawei and ZTE (22). The securitization of technology has unique implications, such as substantial restrictions to trade (e.g. export controls, tariffs, localization requirements, restrictions on foreign direct investment). This immediate effect in turn leads to greater securitization of technology (creating a feedback loop), as well as tensions between nation-states (23). Industrial Policy Industrial policy connotes a specific economic intervention by the government. The economic strategy requires government intervention into the economy to tar- get the allocation of capital, alter production models, and provide protection for sectors deemed key drivers of economic growth and job production (that, absent said intervention, would perform significantly less well) (24). Japan’s rapid economic development in the mid- to late 20th century best exemplifies this strategy of a developmental state: a system closely coordinating government and business by limiting the entry of competitors, creating recessionary cartels, coordinating technology uptake and knowledge sharing in key industries, forcing and guiding mergers and industry exits, and providing subsidies through regulating pricing, government purchasing schemes, tax breaks, the use of tariffs, and low-interest rate loans (25). The process results in the “picking of winners and losers” where- by the government plays a key role in determining which companies become the conglomerate drivers of certain industries or sectors. While consensus generally assumed this process was almost entirely bureaucracy-driven (26), recent scholarship has suggested that elected leaders still played a key role in shaping Japanese industrial policy (27). China’s strategic plan, “Made in China 2025,” also reflects the core tenets of industrial policy. The strategy articulates China’s current industrial policy, serving as a ten-year guide to pivot the economy away from low-quality, labor-intensive goods to high-quality, technology-intensive goods and services. The plan provides the framework by which the Chinese government will coordinate massive subsidies, preferential market access, and technology uptake from other nations in or- der to promote specific companies in key industries as national champions (28). “Made in China 2025” identifies key industries including information technology, and Huawei is one of China’s most successful national champions. The multinational technology company Huawei provides a useful case study in Chinese industrial policy: the company benefits from large state subsidies, lucrative contracts with the military, and favorable tax breaks. As a result of its ability to consistently undercut all competitors on pricing, it has experienced massive global market growth (29). Much like how some American thinkers and leaders called for industrial policy in reaction to Japan’s industrial policy successes in the 1980s, today some call for the strategy in reaction to China’s policy (30). This sentiment may be grounded in states modeling their policy behavior off of the actions of one another, particularly in defense policy (31). Donald Trump, and key advisors in his administration such as Peter Navarro, have strong records of supporting industrial policy and have made attempts at enacting such an economic strategy both broadly and in relation to China over the previous three years (32). However, while the administration may have attempted to use strategies like a trade war as a protectionist reaction to China’s industrial policy, China’s recent behavior and industrial planning have continued to emphasize the industrial policy mentality of “Made in China 2025,” suggesting the influence of the administration’s policies on China’s behavior has been limited thus far (33). Nevertheless, this track record demonstrates that in the US, support for industrial policy empirically derives from interactivity with other nations’ economies and that it is reasonable to suggest that the orthodoxy of industrial policy may motivate the Trump administration’s economic strategies. Indeed, research is beginning to investigate how industrial policy motivated by economic competition with China specifically influences technology innovation strategies (34). Methodology Operationalization of the Dependent Variable Understanding the evolution of government policy toward greater intervention and control in technological innovation presents distinct challenges. Because this dependent variable is a recent trend that is continuing to develop, factors that indicate it are subtle. As a result, a composite of indicators best illustrates this change within the past few years. In particular, this shift has three components: protection of domestic technology firms from perceived risks, investment in technological innovation, and intervention specifically designed to support US-based semiconductor manufacturer Qualcomm as it competes with Huawei. The Committee on Foreign Investment in the United States (CFIUS) provides evidence of the protection of domestic technology firms from perceived risk. CFI- US is an interagency governmental body that was created in the 1970s to evaluate potential national security implications of various forms of foreign direct investment. Its powers have generally expanded over time, now focussing on the broader implications of specific investments and on the implications of aggregate investments from certain countries and investors in specific industries. Given this role, its record of enforcement illustrates the protection of domestic firms from foreign—and in particular, Chinese—firms. CFIUS’s scope has expanded significantly over the past 15 years as it increasingly scrutinized Chinese Foreign Direct Investment (FDI). In 2007, the Foreign Investment and National Security Act officially codified CFIUS (which had previously enjoyed the mandate of only an executive order) in a clear push by Congress to give it more sway in screening FDI. In 2015, Ralls Corporation v. CFIUS expanded the presidential powers to use the committee to prevent FDI on claims of national security. The Foreign Investment Risk Review Modernization Act of 2018 further expanded CFIUS’s purview, instruct- ing it to both consider the risks of cumulative investments in particular sectors and the broader economic implications of any single investment in national security terms. It also instructs the committee to take into account the country from which FDI originates, signaling its increasing focus on China. In the same year, CFI- US intervened in the hostile takeover of Qualcomm by then Singaporean-based Broadcom, marking the first instance of the committee intervening before a deal was finalized. The cumulative effect has turned CFIUS into a gatekeeper to the US economy, enjoying broad, unappealable power to dictate FDI (35). The data demonstrate this expansion of CFIUS intervention over the previous decade. Crucially, the threat of a CFIUS investigation is the most important way CFIUS influences businesses due to the high costs these entities must shoulder under an investigation (36). Over roughly the past decade, CFIUS has dramatically increased the number of notices it has received as its scope has broadened and has correspondingly pursued a greater number of investigations over time (see “Increasing CFIUS Enforcement and Deterrence, 2009–2017,” above) (37). Correspondingly, this increase in investigations has deterred companies from following through on their transactions, as the number that have withdrawn their notices during investigation or review has increased, as demonstrated by the same chart. This expansion of notices has specifically focused on China. Between 2005–2015, CFIUS dramatically increased the number of transactions originating from China that it covered, and Chinese transactions became a larger part of its port- folio (see “Chinese transactions covered by CFIUS,” next page) (38). In addition, be- tween 2016–17, China far outpaced any other country for the number of CFIUS cases explicitly concerned with acquisitions of critical US technology, totaling over 1/5th of all such cases (a total of 38 cases) (39). Two cases under the Trump administration demonstrate how the 5G/semiconductor fight has particularly shaped this growth in CFIUS’s power. In 2017, President Trump directly blocked the takeover of Lattice Semiconductor by a Chinese-backed investor on the basis of national security (40). In 2018, CFIUS intervened to prevent the hostile takeover of Qualcomm on the national security grounds that the deal could potentially undermine America’s ability to compete with Huawei (41). The application of the national security framework, citing the threat from China, for a case concerning a takeover by a non-Chinese firm underscores how seriously the government has taken 5G. Tracking government investment in 5G is more difficult—for as many times as the White House has had Infrastructure Week, the government still has not put substantial funding toward 5G. Nevertheless, the government has made a number of steps that collectively signal an increasing level of involvement in the 5G space. The FCC’s controversial approval of the T-Mobile and Sprint merger (given the substantial concerns regarding oligopoly among cellular network providers) was explicitly founded upon the reasoning that it would promote “United States leadership in 5G” and conditioned the deal on the company’s provision of 5G to 90% of rural Americans (42). Moreover, the FCC recently announced a $9 billion fund for 5G in rural areas (43). The Department of Labor additionally created and put $6 million toward a public-private partnership to support education and training for jobs considered key to accelerating 5G deployment (44). Most relevant, however, is the Networking and Information Technology Re- search and Development Program (NITRD). NITRD unites various federal agencies, serving as the primary source of direct government research and development for advanced technologies relating to information technology. The “NITRD Bud- get Data, FY2011–2020” graph below captures how the government has ramped up its investment in this area over the past decade (45). This graph demonstrates three important trends. First, from 2011 to 2018, NITRD’s budget increased by 43%, from $3.7 to $5.3 billion, illustrating the substantial shift in the importance the government has placed on its research. While the total amount of funding may seem small by the standards of the government budget, the strong growth rate illustrates the shift to place greater emphasis on the government’s role in technology innovation. Second, the executive branch has begun substantially increasing its requested budget amount every year since 2016, suggesting a concurrent increase in government investment in IT. Third, the actual budget has outpaced the re- quested budget for each year recorded since 2015, suggesting Congress has also played a key role in driving this shift toward more government investment. Finally, the government’s involvement with Qualcomm and Huawei illustrates how it is willing to take low-frequency, high-visibility actions to protect 5G technology innovation. The Trump administration’s 2018 intervention to prevent the Broadcom takeover of Qualcomm signaled the degree to which it will intervene to protect this 5G chip-making company it sees as crucial to national competitiveness. This year, the administration has doubled down on this emphasis on Qualcomm, using the Department of Justice (DOJ) to back Qualcomm in an anti- trust lawsuit. Interestingly, this lawsuit was first brought against Qualcomm by the Federal Trade Commission under the Obama administration, with a district court ruling in favor of the FTC (46). Now, the DOJ (with support from the Departments of Defense and Energy) has supported Qualcomm’s appeal, explicitly making the argument that the courts should allow the company to maintain its business model on grounds that the company itself is integral to the security of the nation (47,48). Similarly, the Trump administration has taken aim at Huawei. In 2019, President Trump issued Executive Order 13873, which dramatically expanded government protections for telecommunications on the basis that such networks faced serious threat from foreign companies and governments and that such threats constituted a national security risk. Though not mentioning Huawei by name, the move was universally regarded as a reaction to the company’s perceived threat in the 5G space. Indeed, at the same time, the Department of Commerce added Huawei to the Entity List, effectively banning Huawei from doing business in the US. The coordination of these actions demonstrates the US government’s specific targeting of Huawei as the face of the Chinese technological competition with the US (49). While other Trump administration officials have spoken on this subject as well, these statements will not be as useful for signaling the existence of a shift in government policy toward more intervention in 5G innovation (50). First, this administration’s statements have conflicted in this area. In 2019, administration officials openly disagreed on the right level of intervention in 5G policy, with Trump finally deciding to oppose a direct federal acquisition of Nokia or Ericsson. However, a year later Attorney General Barr’s aforementioned speech revisited the issue and suggested that acquisition remained on the table (51). Clearly, the statements by the Trump administration send too many conflicting signals to reliably capture the trend of increasing government intervention. Additionally, intervention in the tech space matters for its actual effects on innovation processes, so tracking actions is better than tracking words. However, the concrete actions by CFIUS and the DOJ regarding Qualcomm unequivocally show how the government is increasingly fa- voring an interventionist approach specific to 5G. Taken together, the data from CFIUS, NITRD, and the government’s specific focus on Qualcomm illustrate a growing tendency in the federal government to intervene in technology areas such as 5G in order to promote innovation. Hypotheses The emphasis on great power competition has emerged in the government at the same time this shift in innovation policy strategy has occurred. Especially under the Trump administration, key government documents reflect this shift, arguing that China and Russia present the greatest threats to the United States. These documents forward a collection of related ideas: that great power competition will define the coming decades, that China is a revisionist power, that this competition is not simply a military one but an ideological one, etc. (52). Interestingly, while most of these documents, including the most authoritative such as the 2017 National Security Strategy (NSS), have emerged during the years of the Trump presidency, the 2016 Design for Maintaining Maritime Superiority embraced the notion of great power competition between the US and China, showing how this trend is not necessarily exclusive to the Trump administration (53). Clearly, an emerging trend is the perception of great power competition between the US and China, which seems at first glance to motivate or be invoked in the interventions the government is making into the 5G and technology innovation space. As detailed in the literature review, this trend can motivate political behavior, including through the influence of historical analogy and securitization. Given this trend and the literature on technology as a realm of great power competition, an overarching hypothesis for this shift in government innovation policy follows: The perception in the US of great power competition with China has led it to embrace greater intervention in technology innovation. This hypothesis has two implications alluded to by the literature review. First, this perception of great power competition may lead to Cold War analogizing that in turn motivates the shift in government innovation policy. The body of literature on historical memory as a heuristic for policymakers suggests the Cold War analogizing of the US-China relationship may have distinct political effects. Such effects and the general discourse around a “new Cold War” imply that perceptions of great power competition could motivate changes to technological innovation policy. Second, the perception of great power competition may motivate the securitization of the 5G space. Literature on securitization suggests that the US may construct technological innovation as a front in a great power competition, there- by necessitating intervention on national security grounds. Both of these scenarios are particular manifestations of the great power competition hypothesis. Testing each of these possibilities, then, illustrates the ways in which the hypothesis may be true. The results of those tests will specifically highlight the mechanisms by which great power competition leads to the shift in technology policy, and will more broadly illuminate the dimensions of this new era of perceived great power competition. Note that these manifestations are neither mutually exclusive nor dependent. To test the potential for Cold War analogizing, I will track analogizing of 5G to the Space Race with the USSR. This test will examine rhetoric framing 5G as a “race,” including a specific focus on analogies to US and Soviet achievements in the 1960s, over time. Given the rich literature on historical analogies’ influence on political behavior, a trend of such comparisons increasing over time will demonstrate how the administration is framing technology innovation with great power competition. NASA and the race to the moon represent perhaps the most critical Cold War episode concerning technology innovation in competition with another great power. As such, these comparisons are the most likely to take place, given the importance of simplistic analogies in particular, and are thus most illustrative of the use of analogizing in viewing 5G. Because the space race represented a pivot toward greater government intervention in technology innovation, its analogy serves as a likely motivator for a similar shift today. Of course, the government’s intervention in support of 5G is nowhere close to the scale of involvement it took in the space race, but the analogy-driven change in policy matters more than the parity in magnitude between government involvement in innovation in the 1960s and 2010s. This data is admittedly correlational, though the body of literature on the use of historical memory suggests that the perpetuation of specific analogies influences decision making. This suggestion means the greater the use of the analogy, the more likely it is influencing the shift in innovation strategy. To test for securitization, I will examine critical documents to understand if a securitizing discourse is being deployed. Securitization is a discursive process, meaning this review of such wording is the most direct way to detect whether or not the government is constructing technology innovation as a realm of security risk. One key implication of securitization is that the national security apparatus absorbs securitized issues, so to test this hypothesis, I will look at key national security documents such as the NSS, National Military Strategy, and Nuclear Posture Review in order to see if national security discourses are intentionally incorporating questions of technological innovation, especially with explicit reference to or focus on 5G. The literature on the Trump administration’s affinity for industrial policy suggests a different explanation for this shift in innovation strategy. Rather than a reaction to China based on notions of great power security competition, this shift may derive from a reaction based on notions of economic vulnerability to China. In other words, this industrial policy in the 5G area stems from an economic em- brace of industrial policy more broadly, rather than from the security concerns borne out of great power competition. This literature thus suggests the following hypothesis: The Trump Administration’s belief in industrial policy has led it to embrace greater intervention in technology innovation. The strongest evidence that supports the industrial policy hypothesis is the DOJ’s intervention specifically protecting Qualcomm. By advocating for the preservation of an anticompetitive business model, the government is effectively signaling a policy of “picking winners and losers” that characterizes industrial policy. However, to understand if this strategy is industrial policy rather than security strategy, there must be a trend of similar uses of this courts-based strategy that seems to be “picking winners” in sectors beyond 5G. To test this hypothesis, I will track the appellate briefs filed by the DOJ’s Antitrust Division to determine if it is advocating for anticompetitive equilibria that pick winners and losers in other industries as well. The implication of the hypothesis is that the administration is actively embracing the economic orthodoxy of industrial policy, meaning its interventions extend beyond 5G. Observing such a trend would thus imply the economic motivation for the 5G intervention, rather than the security motivation. Of course, this tracking method is imprecise—the individual facts and nuances of each case likely shape the content of the DOJ’s appellate briefs. However, survey- ing all briefs over the previous four years will demonstrate broader trends in the frequency with which the DOJ supports anticompetitive behavior. Results Cold War Analogizing The data on the use of the phrase “race to 5G” demonstrate a dramatic in- crease in the use of the analogy beginning in 2018. Using an analysis of documents employing the phrase between 2014–2019 (accessed through Factiva), the graph at right demonstrates the dramatic adoption of this term as mentions of 5G in- creased from 97 in 2017 to 715 in 2018, a 637% increase. Additionally, when only including documents that specifically make mention of the United States Federal Government or Federal Communications Commission, the data still demonstrate a similar jump from 17 in 2017 to 271 in 2018, a 1,494% increase. This increase serves as a rough indicator of the prevalence of technology race analogizing. Factiva aggregates publications using specific keywords, meaning this data reflect the prevalence of this analogy in the media. However, given the influence of analogies on decision-makers’ thinking, a greater prevalence implies a greater likelihood of such an analogy shaping public policy. Additionally, isolating the publications that specify the FCC or USFG demonstrates the connection between government action and this perceived technology race. A random sampling of these publications also suggests the vast majority employed the analogy, rather than argued against using it. Admittedly, establishing causality between government action and prevalence of the analogy is difficult—the media could be ascribing the analogy to the actions of the government without policymakers ever having employed the analogy. Fortunately, the record demonstrates that policy- makers have adopted this analogy in recent years. Key figures in the government, including President Trump, FCC Chairman Ajit Pai, Chief Technology Officer of the United States Michael Kratsios, Chairman of the Senate Committee on Com- merce, Science, and Transportation Roger Wicker, House Energy and Commerce Ranking Member Greg Walden, and Communications and Technology Subcommittee Ranking Member Bob Latta, have all employed the analogy (54). Moreover, Attorney General Barr has explicitly argued the US has not yet had its “Sputnik moment” in this race, further underscoring the connection to the space race (55). Taken together, the aggregate data from Factiva and the specific examples from key elected officials provide compelling evidence for “Race to 5G” analogizing. Securitization The set of documents articulating national security priorities and assessments provides the best source to scour for the securitization of 5G technology. Because these documents articulate matters pertaining to the security of the United States, their inclusion of 5G specifically and the domestic technology innovation base more broadly indicates the securitization of these spaces. The most recent Worldwide Threat Assessment from the Director of National Intelligence directly addresses 5G, arguing that the creation and adoption of 5G networks by other countries directly implicates data security within the United States due to the interconnectedness of communications and information technology infrastructure. Additionally, the Assessment connects this data infrastructure to threats posed by decryption capabilities growth, underscoring the technical threats to sensitive data in particular (56). Similarly, the 2016 Design for Maintaining Maritime Superiority specifically connects great power competition with China and Russia to threats to US information technology systems and argues crucial outputs enabled by 5G such as better AI will dramatically influence the balance of power.57 These depictions conform to Hansen and Nissenbaum’s framework by emphasizing a threat to the broad data infrastructure in the US posed by foreign development of 5G technologies and engaging in technification by emphasizing aspects like decryption capabilities growth and complex 5G outputs. The 2017 NSS is particularly important given its reframing of technology issues in a national security framework. The document identifies the need for the nation to excel in technology and innovation domestically to ensure the security of the nation, which in and of itself may not represent a dramatic shift from previous security orthodoxies that emphasized US domestic innovation as a component of national power. However, the NSS also asserts a new idea of a National Security In- novation Base (NSIB), formalizing the notion that technological innovation across the economy (not simply for defense purposes) is crucial to the balance of power the US must maintain to survive inter-state strategic competition. The document directly confronts China for intellectual property theft that it argues undermines the NSIB, discursively creating the notion of a Chinese threat to the securitized domestic innovation base (58). The 2018 National Defense Strategy (NDS) builds on this idea of the NSIB, arguing that non-defense related innovation directly implicates the command of the commons: “The fact that many technological developments will come from the commercial sector means that state competitors and non-state actors will also have access to them, a fact that risks eroding the conventional overmatch to which our Nation has grown accustomed” (59). Crucially, what follows from this assessment that commercial innovation is a security issue is the absorption of non-defense technology development into the military’s purview: “A long-term strategic competition requires the seamless integration of multiple elements of national power—diplomacy, information, economics, finance, intelligence, law enforcement, and military. More than any other nation, America can expand the competitive space” (60). This absorption classically models the discursive securitization of a policy area and the following policy change as the national security apparatus begins to dictate policy in said area. The DOD has specifically applied this notion of commercial innovation as central to the command of the commons. A spokesperson for the DOD framed 5G as a question of ability to function on the battlefield, claiming: “That’s where we are with 5G...we are going to run our entire warfighting ecosystem though communications.” She directly connected this vulnerability to grand ideas of the balance of power, arguing: “If we don’t embrace it and apply it towards our goals, we could be overcome quickly with technical overmatch” (61). Clearly, by connecting 5G in- novation to the nation’s warfighting ability and conventional military superiority, and by directly echoing the phrase “technical overmatch” used in the 2018 NDS when it discusses the national security importance of the NSIB, the spokesperson frames technology innovation as a question of debilitating collapse of the nation’s military, securitizing the issue. This analysis of key national defense documents and statements by members of the national security state provides compelling evidence for the securitization of 5G. Industrial Policy A review of the roughly 80 appellate briefs filed by the DOJ’s Antitrust Divi- sion reveals a dramatically limited scope of interventions supporting specific companies’ anticompetitive practices analogous to the DOJ’s intervention to protect Qualcomm in 2019 (62). During this period, only seven briefs opposed antitrust enforcement. Of these, two related to Qualcomm (briefs for Federal Trade Commission v. Qualcomm, Incorporated and Karen Stromberg, et al. v. Qualcomm Incorporated ), excluding them from consideration as they pertain specifically to 5G. A third, for State of New York and Other Plaintiff States v. Deutsche Telekom AG, et al. , supported the merger of T-Mobile and Sprint conditioned on the company’s rollout of 5G infrastructure across America, excluding it from consideration as well. Among the four remaining briefs, Viamedia, Inc. v. Comcast Corp., et al. only weakly supports the notion that the government is supporting anticompetitive behavior in order to promote specific companies. In this case, the DOJ states that it takes no position on the merits of the plaintiff’s claims, only stating that proof of reduced competition in a market is necessary in addition to proof of the existence of agreements considered anticompetitive (arguing that behavior must be effectually anticompetitive to be subject to antitrust laws, not simply anticompetitive based on a company’s decisions on paper). Two briefs better demonstrate opposition to antitrust enforcement—those for Continental Automotive Systems, Inc. v. Avanci, LLC, et al. and Apple Inc. v. Robert Pepper, et al. The final brief, for Intel Corporation and Apple Inc. v. Fortress Investment Group LLC, et al. , also pushes back against the application of antitrust laws, though in favor of Fortress Investment Group; this behavior is puzzling for the “winners and losers” hypothesis because Apple and Intel would likely be considered American national champions of sorts, implying the government would intervene in their favor were it truly interested in promoting their market dominance. Put simply, too few briefs oppose antitrust enforcement to indicate a trend sup- porting the industrial policy hypothesis. Due to their limited number, it is not possible to discern a broader trend from the briefs that do oppose antitrust enforcement. The DOJ may take the position it does in these cases simply based on its reading of the law and understanding of the facts in each individual case. Because there is not a sufficiently discernible trend, it is not possible to confirm the hypothesis that the government is engaging in the picking of winners and losers. This finding complements previous findings that the effects of CFIUS investigations are non-discriminatory, implying their use is based on actual national security (their stated purpose), not protectionism of special interests (63). These findings thus imply the industrial policy hypothesis is less accurate than the great power competition one. However, watchdogs and journalists have noted that under the Trump Administration, the DOJ’s antitrust division has significantly reduced the application of cartel and merger enforcement (64), and the number of personnel working on antitrust cases has similarly declined (65). This trend may indicate an embrace of a permutation of industrial policy, whereby the Trump administration may not be “picking winners and losers” but, rather, allowing rapid consolidation such that the market picks national champions. This evidence thus lends some credence to the industrial policy hypothesis. However, given the observed behavior of the dependent variable includes active intervention to support Qualcomm, this de- cline in enforcement alone does not provide as good of an explanation for the motivation of the Trump administration’s 5G strategy as does the great power competition hypothesis. Conclusion The assessments from the previous section demonstrate stronger evidence for the great power competition hypothesis than for the industrial policy hypothesis. The assessment of aggregate data on publications by Factiva as well as statements by key administration officials demonstrates the substantial growth of rhetoric analogizing 5G to the Cold War space race. This trend demonstrates how US policymakers are employing historical thinking as they understand the US-China security relationship more broadly as well as competition in the 5G space specifically. The assessment of key national security documents and statements illustrates the securitization of 5G, also providing support for the great power competition hypothesis. In contrast, the assessment of the appellate briefs filed by the DOJ’s Antitrust Division reveals the government’s interventions in support of anticompetitive behavior are almost exclusively limited to the 5G space thus far, meaning evidence for the industrial policy hypothesis does not presently exist. The available evidence thus suggests the security relationship, manifested both in historical analogy and in securitization, more powerfully motivates the government’s shift toward greater intervention in 5G technology innovation than the economic relationship and derived inclinations toward industrial policy. As technological innovation appears to be growing into a key facet of the US-China relationship, the change in government policy represents a manifestation of how the Sino-American relationship is evolving. This change in the technology innovation space is particularly important for understanding the broader US-China relationship. Because technological developments like 5G and AI, which have emerged from interconnected economies and had impacts beyond borders, are being framed as areas of competition, the ways the US and China interact in this sphere will have implications for their broader relationship. Beyond speaking to the motivations behind the administration’s 5G strategy, the findings in this paper shed light on how the US more broadly perceives China’s economic and technological behaviors in a national security mindset. Finally, because this trend is relatively nascent, this paper is only a first step to- ward understanding changing government policy in technology spaces. Assessing motivations is difficult, and more research into the topic—particularly involving interviews with actual policymakers—will help better define this trend as it evolves over the coming years. More research is needed to understand the influence and limits of the emerging industrial policy mindset. In particular, the possibility dis- cussed in the previous section that the Trump administration may be “letting the market pick the winners and losers” in a permutation of traditional industrial policy merits attention. Additionally, given the implication that securitization of domestic technology innovation has led to a shift toward more government intervention in the 5G space, future research may seek to understand other manifestations of this securitization. Finally, scholars should explore the motivations behind securitization. While legitimate security threats may exist, proponents of industrial policy may see securitization as an effective means to achieve their ends; similarly, leaders of US technology companies may see securitization as a useful strategy to secure favorable government policies. These possibilities suggest a need for future research into the motivations for different actors deploying securitizing discourse of 5G. 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Vertzberger, “Foreign Policy Decisionmakers As Practical-Intuitive Historians: Applied History and Its Shortcomings,” International Studies Quarterly 30, no. 2 (1986): 223–47, https://doi.org/10.2307/2600677; David Patrick Houghton, “The Role of Analogical Reasoning in Novel Foreign-Policy Situations,” British Journal of Political Science 26, no. 4 (1996): 523–52; Yuen Foong Khong, Analogies at Ear: Korea, Munich, Dien Bien Phu, and the Vietnam Decisions of 1965, Princeton Paperbacks (Princeton, N.J.: Princeton University Press, 1992); David Bruce MacDonald, Thinking History, Fighting Evil: Neoconservatives and the Perils of Analogy in American Politics (Lanham, MD: Lexington Books, 2009), http://hdl.handle.net/2027/mdp.39015078809848; Jeffrey Record, Making War, Thinking History: Munich, Vietnam, and Presidential Uses of Force from Korea to Kosovo (Annapolis, MD: Naval Institute Press, 2002), http://hdl.handle.net/2027/mdp.39015054296721. 12 Andrew J. Taylor and John T. Rourke, “Historical Analogies in the Congressional Foreign Policy Process,” The Journal of Politics 57, no. 2 (1995): 460–68, https://doi.org/10.2307/2960316. 13 Alastair Iain Johnston, “China in a World of Orders: Rethinking Compliance and Challenge in Beijing’s International Relations,” International Security 44, no. 2 (November 11, 2019): 9–60. 14 Stephen Benedict Dyson and Thomas Preston, “Individual Characteristics of Political Leaders and the Use of Analogy in Foreign Policy Decision Making,” Political Psychology 27, no. 2 (2006): 265–88. Federal 5G Innovation Policy 175 15 Brad Glosserman, “Innovation: The Front Line of the New Great Power Competition,” The Japan Times, March 4, 2020, https://www.japantimes.co.jp/opinion/2020/03/04/commentary/world-commentary/innovation- front-line-new-great-power-competition/. 16 Philip Scranton, “Technology, Science and American Innovation,” Business History 48, no. 3 (August 20, 2006): 311–31, https://doi-org.ezp-prod1.hul.harvard.edu/10.1080/00076790600791763. 17 Cary Funk and Mark Strauss, “Majority of Americans Believe Space Exploration Remains Essential” (Pew Research Center, June 6, 2018), https://www.pewresearch.org/science/2018/06/06/majority-of-americans-believe-it-is-essential-that-the-u-s-remain-a-global-leader-in-space/. 18 Michael C. Williams, “Words, Images, Enemies: Securitization and International Politics,” International Studies Quarterly 47, no. 4 (2003): 511–31; Paul Roe, “Is Securitization a ‘Negative’ Concept? Revisiting the Normative Debate over Normal versus Extraordinary Politics,” Security Dialogue 43, no. 3 (June 1, 2012): 249–66, https://doi.org/10.1177/0967010612443723. 19 Weiqing Song, “Securitization of the ‘China Threat’ Discourse: A Poststructuralist Account,” China Review 15, no. 1 (May 8, 2015): 145–69; Emma V. Broomfield, “Perceptions of Danger: The China Threat Theory,” Journal of Contemporary China 12, no. 35 (May 1, 2003): 265–84, https://doi.org/10.1080/1067056022000054605. 20 Lene Hansen and Helen Nissenbaum, “Digital Disaster, Cyber Security, and the Copenhagen School,” International Studies Quarterly 53, no. 4 (2009): 1155–75. 21 Andrew Stephen Campion, “From CNOOC to Huawei: Securitization, the China Threat, and Critical Infrastructure,” Asian Journal of Political Science 28, no. 1 (January 2, 2020): 47–66, https://doi.org/10.1080 /02185377.2020.1741416; Noah T. Archibald, “Cybersecurity and Critical Infrastructure: An Analysis of Securitization Theory,” Undergraduate Journal of Politics, Policy and Society 3, no. 1 (2020): 39–54. Note this work is an undergraduate paper, implying its lack of peer-review. The need to cite an undergraduate paper underscores the lack of scholarly literature in this domain. 22 Myriam Dunn Cavelty, “From Cyber-Bombs to Political Fallout: Threat Representations with an Impact in the Cyber-Security Discourse,” International Studies Review 15, no. 1 (2013): 105–22; Agnes Kasper, “The Fragmented Securitization of Cyber Threats,” in Regulating ETechnologies in the European Union, ed. Tanel Kerikmäe (Cham: Springer International Publishing, 2014), 157–87, https://doi.org/10.1007/978-3-319-08117- 5_9; Mark Lacy and Daniel Prince, “Securitization and the Global Politics of Cybersecurity,” Global Discourse 8, no. 1 (February 15, 2018): 100–115, https://doi.org/10.1080/23269995.2017.1415082. 23 Karl Grindal, “Trade Regimes as a Tool for Cyber Policy,” Digital Policy, Regulation and Governance 21, no. 1 (2019): 19–31, https://doi.org/10.1108/DPRG-08-2018-0042. Federal 5G Innovation Policy 177 24 Howard Pack and Kamal Saggi, “Is There a Case for Industrial Policy? A Critical Survey,” The World Bank Research Observer 21, no. 2 (2006): 267–97, especially 267-268. 25 Chalmers Johnson, “Japan: Who Governs? An Essay on Official Bureaucracy,” in Japan: Who Governs? The Rise of the Developmental State (New York, NY: W.W. Norton & Company, 1995), 115–40; Leonard Schoppa, “Productive and Protective Elements of Convoy Capitalism,” in Race for the Exits: The Unraveling of Japan’ s System of Social Protection (Ithaca, NY: Cornell University Press, 2006), 36–66. 26 T. J. Pempel, “The Bureaucratization of Policymaking in Postwar Japan,” American Journal of Political Science 18, no. 4 (1974): 647–64, https://doi.org/10.2307/2110551. 27 John Creighton Campbell and Ethan Scheiner, “Fragmentation and Power: Reconceptualizing Policy Making under Japan’s 1955 System,” Japanese Journal of Political Science 9, no. 1 (April 2008): 89–113, https://doi. org/10.1017/S1468109907002836. 28 Wayne M Morrison, “The Made in China 2025 Initiative: Economic Implications for the United States,” Congressional Research Service, April 12, 2019, https://fas.org/sgp/crs/row/IF10964.pdf; James McBride and Andrew Chatzky, “Is ‘Made in China 2025’ a Threat to Global Trade?,” Council on Foreign Relations, May 13, 2019, https://www.cfr.org/backgrounder/made-china-2025-threat-global-trade; “Made in China 2025: Global Ambitions Built on Local Protections” (US Chamber of Commerce, 2017), https://www.uschamber.com/sites/ default/files/final_made_in_china_2025_report_full.pdf; “Made in China 2025 Backgrounder” (Institute for Security and Development Policy, June 2018), https://isdp.eu/content/uploads/2018/06/Made-in-China- Backgrounder.pdf; Scott Kennedy, “Made in China 2025,” Critical Questions (Washington, D.C.: Center for Strategic & International Studies, June 1, 2015), https://www.csis.org/analysis/made-china-2025. 29 Lindsay Maizland and Andrew Chatzky, “Huawei: China’s Controversial Tech Giant” (The Council on Foreign Relations, February 12, 2020), https://www.cfr.org/backgrounder/huawei-chinas-controversial-tech- giant; Chuin-Wei Yap, “State Support Helped Fuel Huawei’s Global Rise,” Wall Street Journal, December 25, 2019, https://www.wsj.com/articles/state-support-helped-fuel-huaweis-global-rise-11577280736. 30 Robert D. Atkinson, “The Case for a National Industrial Strategy to Counter China’s Technological Rise” (Information Technology and Innovation Foundation, April 13, 2020), https://itif.org/publications/2020/04/13/case-national-industrial-strategy-counter-chinas-technological-rise; Gabriel Wildau, “China’s Industrial Policies Work. So Copy Them,” The Japan Times, November 19, 2019, https://www.japantimes.co.jp/opinion/2019/11/19/ commentary/world-commentary/chinas-industrial-policies-work-copy/. 31 Patrick Major and Rana Mitter, “East Is East and West Is West? Towards a Comparative Socio-Cultural History of the Cold War,” Cold War History 4, no. 1 (October 1, 2003): 1–22, https://doi.org/10.1080/14682740 312331391714; Joâo Resende‐Santos, “Anarchy and the Emulation of Military Systems: Military Organization and Technology in South America, 1870–1930,” Security Studies 5, no. 3 (March 1996): 193–260, https:// doi.org/10.1080/09636419608429280; Andrea Gilli and Mauro Gilli, “Why China Has Not Caught Up Yet: Military-Technological Superiority and the Limits of Imitation, Reverse Engineering, and Cyber Espionage,” International Security 43, no. 3 (2018): 141–89. 32 Peter Navarro, Death By China: How America Lost Its Manufacturing Base (Official Version), 2016, https:// www.youtube.com/watch?v=mMlmjXtnIXI; “Strategy for American Leadership in Advanced Manufacturing” (National Science & Technology Council, October 2018), https://www.whitehouse.gov/wp-content/ uploads/2018/10/Advanced-Manufacturing-Strategic-Plan-2018.pdf; Justin Wolfers, “Why Most Economists Are So Worried About Trump,” The New York Times, January 11, 2017, https://www.nytimes.com/2017/01/11/upshot/why-most-economists-are-so-worried-about-trump.html; Rana Foroohar, “Trump Aims for an Industrial Policy That Works for America,” Financial Times, May 7, 2017, https://www.ft.com/content/9b6ed79a-318c-11e7-9555- 23ef563ecf9a; Ted Gayer, “Should Government Directly Support Certain Industries?,” Brookings (blog), March 4, 2020, https://www.brookings.edu/policy2020/votervital/should-government-directly-support-certain-industries/. 33 Orange Wang and Adam Behsudi, “Beijing’s New Industrial Policy Plan Doesn’t Address Trump Complaints,” South China Morning Post, November 20, 2019, https://www.scmp.com/economy/china-economy/ article/3038590/chinas-new-industrial-policy-dismissed-made-china-2025-rehash. 34 Kevin Honglin Zhang, “Industrial Policy and Technology Innovation under the US Trade War against China,” The Chinese Economy, February 27, 2020, 1–11, https://doi.org/10.1080/10971475.2020.1730553. 35 James K. Jackson, “The Committee on Foreign Investment in the United States (CFIUS)” (Congressional Research Service, February 14, 2020), https://fas.org/sgp/crs/natsec/RL33388.pdf; Grindal, “Trade Regimes as a Tool for Cyber Policy;” Hunter Deeley, “The Expanding Reach of the Executive in Foreign Direct Investment: How Ralls v. CFIUS Will Alter the FDI Landscape in the United States,” American University Business Law Review 4, no. 1 (2015): 125–52; Kevin Granville, “Cfius, Powerful and Unseen, Is a Gatekeeper on Major Deals,” New York Times, March 5, 2018, https://www.nytimes.com/2018/03/05/business/what-is-cfius.html. 36 Paul Connell and Tian Huang, “An Empirical Analysis of CFIUS: Examining Foreign Investment Regulation in the United States,” Yale Journal of International Law 39, no. 1 (2014): 131–64. 37 Data sourced from Jackson, “The Committee on Foreign Investment in the United States (CFIUS).” 38 Note – chart taken from Grindal, “Trade Regimes as a Tool for Cyber Policy.” 39 Jackson, “The Committee on Foreign Investment in the United States (CFIUS).” 40 Ana Swanson, “Trump Blocks China-Backed Bid to Buy U.S. Chip Maker,” The New York Times, September 13, 2017, https://www.nytimes.com/2017/09/13/business/trump-lattice-semiconductor-china.html. 41 Aimen N. Mir, “Letter From Treasury Department to Broadcom and Qualcomm Regarding CFIUS,” March 5, 2018, https://www.documentcloud.org/documents/4407490-Letter-From-Treasury-Department-to- Broadcom-and.html; Chris Sanders, “U.S. Sees National Security Risk from Broadcom’s Qualcomm Deal,” Reuters, March 7, 2018, https://www.reuters.com/article/us-qualcomm-m-a-broadcom-idUSKCN1GI1S8. 42 “FCC Approves Merger of T-Mobile and Sprint” (Federal Communications Commission, November 5, 2019), https://docs.fcc.gov/public/attachments/DOC-360637A1.pdf. 43 “FCC Proposes the 5G Fund for Rural America” (Federal Communications Commission, April 23, 2020), https://docs.fcc.gov/public/attachments/DOC-363946A1.pdf. 44 “WIA Awarded $6 Million DOL Grant to Train 5G Workforce” (Wireless Infrastructure Association, February 19, 2020), https://wia.org/wia-awarded-6-million-dol-grant-to-train-5g-workforce/. 45 Data sourced from the NITRD’s Supplement to the President’s Budgets for Fiscal Years 2012-2020. 46 “United States District Court Findings of Fact and Conclusions of Law (Public Redacted Version), Federal Trade Commission v. Qualcomm Incorporated” (UNITED STATES DISTRICT COURT NORTHERN DISTRICT OF CALIFORNIA SAN JOSE DIVISION, May 21, 2019), https://www.ftc.gov/system/files/ documents/cases/qualcomm_findings_of_fact_and_conclusions_of_law.pdf. 47 “BRIEF OF THE UNITED STATES OF AMERICA AS AMICUS CURIAE IN SUPPORT OF APPELLANT AND VACATUR” (US Department of Justice, August 30, 2019), https://www.justice.gov/atr/case- document/file/1199191/download; Kadhim Shubber, “US Regulators Face off in Court Tussle over Qualcomm,” Financial Times, February 9, 2020, https://www.ft.com/content/adbca366-49d3-11ea-aeb3-955839e06441. 48 Note – the government’s support for the T-Mobile-Sprint merger, which (as mentioned earlier) is explicitly premised on 5G rollout to be enabled by consolidated market power, is another example of government intervention supporting anticompetitive behavior in the 5G space. For more, see Thomas M Johnson et al., “Statement of Interest of the United States of America” (United States Department of Justice, December 20, 2019), https://www.justice.gov/atr/case-document/file/1230491/download. 49 Donald Trump, “Executive Order on Securing the Information and Communications Technology and Services Supply Chain, Executive Order 13873” (2019), https://www.whitehouse.gov/presidential-actions/ executive-order-securing-information-communications-technology-services-supply-chain/; “Department of Commerce Announces the Addition of Huawei Technologies Co. Ltd. to the Entity List” (US Department of Commerce, Office of Public Affairs, May 15, 2019), https://www.commerce.gov/news/press-releases/2019/05/department-commerce-announces-addition-huawei-technologies-co-ltd; Tamer Soliman et al., “US Commerce Department Proposes Sweeping New Rules for National Security Review of US Information and Communications Technology or Services Transactions,” Mayer Brown, December 2, 2019, https://www.mayerbrown.com/en/ perspectives-events/publications/2019/12/us-department-of-commerce-proposes-rule-for-securing-the-nations- information-and-communications-technology-and-services-supply-chain; Damian Paletta, Ellen Nakashima, and David Lynch, “Trump Administration Cracks Down on Giant Chinese Tech Firm, Escalating Clash with Beijing,” Washington Post, May 16, 2019, https://www.washingtonpost.com/world/national-security/trump- signs-order-to-protect-us-networks-from-foreign-espionage-a-move-that-appears-to-target-china/2019/05/15/d982ec50-7727-11e9-bd25-c989555e7766_story.html; Annie Fixler and Mathew Ha, “Washington’s Huawei Ban Combats Chinese Espionage Threat,” Foundation for Defense of Democracies, May 16, 2019, https://www.fdd. org/analysis/2019/05/16/washingtons-huawei-ban-combats-chinese-espionage-threat/. 50 For example, see Barr, “Attorney General William P. Barr Delivers the Keynote Address at the Department of Justice’s China Initiative Conference;” Michael Pompeo, U.S. States and the China Competition: Secretary Pompeo’s Remarks to the NGA, https://www.youtube.com/watch?v=g1BbswU3i10; and Pompeo, Silicon Valley and National Security. 51 Margaret Harding Mcgill, “Trump Rejects Government Intervention in 5G Wireless Networks,” POLITICO, April 12, 2019, https://politi.co/2P4erlI; Barr, “Attorney General William P. Barr Delivers the Keynote Address at the Department of Justice’s China Initiative Conference;” Peter Newman, “How the US Buying Ericsson or Nokia Would Impact Networking,” Business Insider, February 10, 2020, https://www.businessinsider.com/us-could-buy-ericsson-nokia-to-compete-against-huawei-report-2020-2. 52 Trump, “National Security Strategy of the United States of America 2017;” Jim Mattis, “Summary of the 2018 National Defense Strategy of the United States of America” (United States Department of Defense, 2018), https://dod.defense.gov/Portals/1/Documents/pubs/2018-National-Defense-Strategy-Summary.pdf; Jim Mattis, “Nuclear Posture Review 2018” (Office of the Secretary of Defense, February 2018), https://media. defense.gov/2018/Feb/02/2001872886/-1/-1/1/2018-NUCLEAR-POSTURE-REVIEW-FINAL-REPORT. PDF; Daniel R. Coats, “Worldwide Threat Assessment of the US Intelligence Community” (Senate Select Committee on Intelligence, January 29, 2019), https://www.dni.gov/files/ODNI/documents/2019-ATA-SFR--- SSCI.pdf; “Description of the National Military Strategy 2018” (US Joint Chiefs of Staff, 2018), https://www.jcs. mil/Portals/36/Documents/Publications/UNCLASS_2018_National_Military_Strategy_Description.pdf; John Richardson, “A Design for Maintaining Maritime Superiority: Version 2.0” (United States Navy, December 2018), https://www.navy.mil/navydata/people/cno/Richardson/Resource/Design_2.0.pdf. 53 John Richardson, “A Design for Maintaining Maritime Superiority: Version 1.0” (United States Navy, January 2016), https://www.navy.mil/cno/docs/cno_stg.pdf. 54 Todd Haselton, “President Trump Announces New 5G Initiatives: It’s a Race ‘America Must Win,’” CNBC, April 12, 2019, https://www.cnbc.com/2019/04/12/trump-on-5g-initiatives-a-race-america-must-win.html; Ajit Pai, “Remarks of FCC Chairman Ajit Pai at the White House” (Washington, D.C., April 12, 2019), https://docs. fcc.gov/public/attachments/DOC-356994A1.pdf; Michael Kratsios, “America Will Win the Global Race to 5G,” The White House, October 25, 2018, https://www.whitehouse.gov/articles/america-will-win-global-race-5g/; Roger Wicker, “Wicker Convenes Hearing on the Race to 5G” (Washington, D.C.: Senate Committee on Commerce, Science, and Transportation, February 6, 2019), https://www.commerce.senate.gov/2019/2/wicker-convenes- hearing-on-the-race-to-5g; Greg Walden and Bob Latta, “Walden and Latta Statement on Bipartisan Bills to Boost 5G” (Washington, D.C., January 8, 2020), https://republicans-energycommerce.house.gov/news/press- release/walden-and-latta-statement-on-bipartisan-bills-to-boost-5g/. To the extent that business leaders’ rhetoric on this issue matters as well, see Katie Lobosco, “AT&T Chief: China Isn’t Beating the United States on 5G — Yet,” CNN, March 20, 2019, https://www.cnn.com/2019/03/20/business/att-randall-stephenson-5g/index.html. 55 Barr, “Attorney General William P. Barr Delivers the Keynote Address at the Department of Justice’s China Initiative Conference.” 56 Coats, “Worldwide Threat Assessment of the US Intelligence Community.” 57 Richardson, “A Design for Maintaining Maritime Superiority: Version 1.0.” 58 Trump, Donald. “National Security Strategy of the United States of America 2017,” 20-22. 59 Mattis, “Summary of the 2018 National Defense Strategy of the United States of America.” 60 Ibid. 61 C. Todd Lopez, “Pentagon Official: U.S., Partners Must Lead in 5G Technology Development,” US Department of Defense, March 26, 2019, https://www.defense.gov/Explore/News/Article/Article/1796437/pentagon- official-us-partners-must-lead-in-5g-technology-development/. 62 To see these briefs, see “Appellate Briefs,” US Department of Justice, n.d., https://www.justice.gov/atr/ appellate-briefs. 63 Connell and Huang, “An Empirical Analysis of CFIUS: Examining Foreign Investment Regulation in the United States.” 64 “The State of Antitrust Enforcement and Competition Policy in the U.S.” (American Antitrust Institute, April 14, 2020), https://www.antitrustinstitute.org/work-product/antitrust-enforcement-report/; “FCC Proposes the 5G Fund for Rural America;” Kadhim Shubber, “US Antitrust Enforcement Falls to Slowest Rate since 1970s,” Financial Times, November 28, 2018, https://www.ft.com/content/27a0a34e-f2a0-11e8-9623-d7f9881e729f. 65 Kadhim Shubber, “Staffing at Antitrust Regulator Declines under Donald Trump,” Financial Times, February 7, 2019, https://www.ft.com/content/cf1ed2a6-2619-11e9-b329-c7e6ceb5ffdf. 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Staff ~ Vol. VII | Issue I Editorial Board Aimee Zheng William Loughridge Manaal Saadaat Mason Zhang, Hansae Lee Benjamin Levy, Zachary Freer Maggie Jiang, Manaal Saadaat Editor-in-Chief Content Director Marketing Director Philosophy Section Director Politics Section Director Economics Section Director Content Team Philosophy Section Editors Hansae Lee Steve Nam Alexander Gerasimchuk Matthew Wong Theodore Young Gabriel Gonzalez Coco Zhu Nahye Lee Koda Li Fatima Avila Politics Section Editors Arjun Ray Faith Li Malcolm Furman Meruka Vyas Fatima Avila Emerson Rhodes Lachlan Edwards Aditi Bhattacharjya Sophie Rukin Economics Section Editors Meruka Vyas Aditi Bhattacharjya Max Robinson Vittorio Nazzi Arjun Ray Lachlan Edwards Matthew Wong Arthur Shamgunov Operations Team Marketing Associates Claire Kim-Narita Nadya Tan Designers Julian Croonenberghs Neil Xu Founders Julian D. Jacobs '19 Daniel Shemano '19

The Pay Gap Among Academic Faculty for Higher Education in the U.S Yucheng Wang Author Aditi Bhattacharjya Jason Fu Meruka Vyas Editors Abstract This paper investigates whether academic rank, academic field, and gender account for the pay disparity in higher education in the United States. Analyzing 2,235 faculty in the University of Iowa, I find that pay gaps are primarily driven by academic rank, especially among professors and non-tenured faculty. Male assistant professors earn 23.8% more than females, while non-tenured males earn 31.6% less than females. Within identical academic ranks, there are gender pay gaps between assistant professors and non-tenured faculty. By analyzing 301 assistant professors, this paper identifies the academic field as another factor in pay discrepancies across academia, particularly among business, medical, social science, and STEM disciplines. However, gender doesn’t contribute to the pay disparity problem when faculties are under the same academic rank and field of study. Given this paper does not utilize datasets for any private institutions or colleges in other states, the paper’s findings can only be generalized to public universities in the U.S. I. Introduction In August 2023, five of Vassar’s female professors sued the college for wage discrimination against female faculties. According to the Washington Post, full-time male professors at Vassar earn an average annual salary of about $154,200, while their full-time female professors only earn $139,300. In this lawsuit, advocates for Vassar professors argued that the gender pay gap arose due to substantial differences in starting salaries. In academia, there exists a merit rating system biased against females, alongside a discriminatory promotion process that systematically prevents or delays the advancement of female professors compared to males. This gender bias and stark compensation difference between male and female faculty members does not only happen at Vassar College. The American Association of University Professors (AAUP) finds that full-time women professors make up 82% of what their male colleagues earn across academia. Recent lawsuits in Vassar have alleged wage discrimination against female professors, raising questions about the presence of the gender pay gap in academia across the United States. The College and University Professional Association for Human Resources has discovered persistent pay disparities for females in staff and faculty positions at colleges and universities across the United States. Academic researchers and policymakers hypothesize that the gender gap in earnings persists because it is hidden intentionally (Trotter et al., 2017). Given that limited research focuses on the gender pay gap for higher education in the United States, this paper aims to provide evidence of how male and female academic faculties differ in their earnings at colleges or universities in the United States. Moreover, this paper also investigates non-gendered factors contributing to the pay gap in academia across the United States like academic rank and field. Using the University of Iowa as its primary data source, this paper examines whether academic rank, academic field, and gender account for the pay disparity for higher education in the United States. Motivated by Koedel and Pham’s research in 2023, I categorize determinants of salary disparity into two areas: conditional gaps and unconditional gaps. Since compensation differences can be explained partially by the level of faculty’s skills and contributions, the conditional gaps include academic rank and academic field. The remaining unexplained portion of the pay gap falls under the unconditional gap like gender. Faculties with higher seniority typically take more responsibility in teaching and administrative tasks, have more years of experience, and potentially make more substantial contributions to research. Therefore, academic rank has the most significant impact on pay disparity in academia. Besides academic rank, the academic field is the second most influential factor. As some academic fields like medicine or business are historically more prestigious or better funded for research, it leads to a greater pay discrepancy when faculty members have identical academic ranks. As a result, I hypothesize that gender is the least influential factor in the pay gap problem. II. Background President Obama proposed the White House Equal Pay Pledge in 2016 to narrow the gender wage gap across the United States. Following Obama’s campaign, academic institutions formed new committees and commissions on college campuses to address the gender pay inequality problems. For instance, Louisiana State University established the Council on Gender Equity to emphasize gender pay equality. However, research still shows a persistent gender pay gap among university faculty across the United States. AAUP finds that a full-time female professor earned roughly $82 for every $100 a full-time male professor earned in 2023. This compensation difference between male and female full-time professors raises questions about the existence of a gender pay gap for higher education in the United States. Does pay depend on the skills and contributions of males and females equally, or does bias result in differential salary solely based on the individual's gender? From the late 1980s to the mid 2010s, previous research indicates that the gender pay gap, a form of unconditional gap, accounts for 20% of wage difference at research universities (Koedel & Pham, 2023). Besides the unconditional gap, the conditional gap contains the unexplained portion of the pay gap in academia. The conditional gap is typically associated with the academic field, years in the position, and peer performance evaluations. In contrast to the unconditional gap, the conditional gap only accounts for 4% to 6% of wage difference, or 20% to 30% of the unconditional gap (Li & Koedel, 2017). Given that the unconditional gender pay gap is almost three to five times bigger than the conditional gap, this sizable difference underscores the substantial influence of gender on salaries within academia. Furthermore, this finding also suggests that the pay gap in academia is more closely tied to gender-based disparities than to intellectual or performance measurements. III. Data My main estimates are based on an analysis of data from the Iowa Legislature for the University of Iowa in 2022. This annual census survey collects data on full-time and part-time teaching and administrative staff at degree-granting public universities and their affiliated colleges in Iowa State from July 1 to June 30 of the following year. The survey covers 14,295 employees in the University of Iowa, including administrative and support staff, librarians, all full-time tenure track faculties, part-time affiliated staff, adjunct staff, clinical staff in teaching hospitals, visiting scholars, and research staff who have academic ranks and salaries similar to teaching staff, for all those whose term of appointment is not less than 12 months. The main objective of this paper is to examine how male and female academic faculties differ in their earnings at universities or colleges in the United States. Thus, this dataset excludes clinical staff, visiting scholars, research staff, teaching assistants, administrative and support staff, and librarians. Since the Iowa Legislature mandates that state employees participate in the annual census survey, confidential pay information is obtained directly from the Department of Administrative Services without additional verification or editing. As the publicly available salary data is directly obtained from this State Employee Salary Book, the accuracy of data and publicly accessible features make the University of Iowa an ideal choice for this paper. Data about demographics, qualification data, and salaries were collected for all tenured, tenure-track, and non-tenured track faculty. Demographic data include each faculty member’s gender and county information. Qualification data include each faculty member’s academic rank and academic field. The salary data is directly obtained from the Iowa State Employee Salary Book payroll records. A limitation of the Iowa Legislature database is the generalizability problem. The database only includes state-funded public universities like the University of Iowa, Iowa State University, and the University of Northern Iowa. Other private universities or liberal arts colleges are not included in the Iowa Legislature database due to confidentiality concerns regarding wage information. This restriction poses a significant challenge in drawing broader conclusions about pay disparities across all public or private institutions in the United States. IV. Methods Given that the range of faculty’s wages varies from $1,000 to $1,685,834, this paper uses a log specification for salary to normalize the scales of the variables to make it less prone to outliers. To examine whether the faculty’s academic rank correlates with the pay gap, I analyzed 2,235 faculty members among tenured, tenure track, and non-tenured track at the University of Iowa for 2022. Tenured faculty typically secure lifetime professor employment after a six-year probationary period. Tenure track faculty hold positions as Associate Professor or Assistant Professor and are currently in the promotion and evaluation process towards attaining the status of tenured full professor. All faculties besides tenured or tenure track are classified as nontenured track faculties. The tenured faculties include 496 employees as full-time professors. The tenured track includes 415 employees as full-time associate professors or assistant professors. The non-tenured track includes 1,324 employees as part-time Adjunct staff, Professors of Instruction, Professors of Practice, and Lecturers. The general regression model is represented as follows: log Salary= β1AssociateProfessor + β2NonTenured + β3Professor + β4Male + β5AssociateProfessor Male + β6NonTenured Male + β7Professor Male + α + ε where Male is an indicator variable that equals 1 if the assistant professor is a male and 0 if not. AssociateProfessor, Professor, and NonTenured are indicator variables that equal 1 if the faculty member is associate professor, professor, or non-tenured track accordingly, and 0 if not. To test for differential returns for ranking by sex, I include three interaction variables: AssociateProfessor Male, Professor Male, and NonTenured * Male. These interaction variables are equal to 1 if the faculty member is a male assistant professor, male professor, or male in a non-tenured track accordingly, and 0 otherwise. To testify whether the faculty’s academic field correlates with the pay gap, I controlled the academic rank effect and analyzed 301 assistant professors at the University of Iowa for 2022. Faculties are sampled from six academic disciplines: art, business, humanities, medicine, social science, and STEM (Science, Technology, Engineering, and Mathematics). Once a discipline was selected for sampling, all assistant professors listed on the department website were included in the dataset. The Arts discipline includes 22 assistant professors from the Arts Division in the College of Liberal Arts and Sciences. The Humanity discipline includes 21 assistant professors from the Humanities Division at the College of Liberal Arts and Sciences. The STEM discipline includes 61 assistant professors from the College of Engineering and Natural and Mathematical Sciences Division in the College of Liberal Arts and Sciences. The Social Sciences discipline includes 41 assistant professors from the Social Sciences Division in the College of Liberal Arts and Sciences and College of Education. The Business discipline includes 23 assistant professors belonging to the College of Business. The Medical discipline includes 133 assistant professors from the College of Medicine, Dentistry, and Nursing. The general regression model is represented as follows: log Salary= β1Business + β2Humanity + β3Medical + β4SocialScience + β5STEM + β6Male + β7Business Male + β8Humanity Male + β9Medical Male + β10SocialScience Male + β11STEM Male + α + ε where Male is an indicator variable that equals 1 if the assistant professor in the arts field is male and 0 otherwise. Business, Humanity, Medical, SocialScience, and STEM are indicator variables that equal 1 if the faculty member is business, humanity, medical, social science, or STEM accordingly, and 0 if not. To test for differential returns for the academic field by sex, I include five interaction variables: Business Male, Humanity Male, Medical Male, SocialScience Male, and STEM * Male. These interaction variables are equal to 1 if the assistant professor is a male in business, humanity, medical, social science, or STEM, and 0 otherwise. V. Results V.a.1 Academic Rank on Salary AAUP finds that the average annual salary in 2021 for assistant professors, associate professors, and professors was about $83,300, $96,000, and $140,500 respectively. Professors typically have more years of experience and research grants, so they tend to have higher salaries than associate professors or assistant professors. From this result, I hypothesize that academic rank correlates with pay disparity in academia. To test my hypothesis, the regression in Table 1 compared each faculty member’s salary based on their academic rank, with the expectation that professors have the highest wages compared to associate professors, assistant professors, and non-tenured track faculties. The non-tenured track faculty in my dataset consists of adjunct staff, lecturers, Professors of Instruction, and Professors of Practice. In the University of Iowa, the Professor of Instruction and Professor of Practice are instructional faculty solely responsible for teaching and not involved in administrative duties. Since the hiring criteria for instructional faculty is less rigorous in terms of research and scholarship requirements as compared to those for tenured or tenure track faculty, instructional faculty tend to receive lower compensation. In this regression, the adjusted R2 is 54.8%, which is consistent with my hypothesis that academic rank accounts for salary disparity. The β1, β2, and β3 coefficients indicate relative salary differences for female associate professors, non-tenured track faculties, and professors compared to female assistant professors. Because of higher ranks, the predicted signs for β1 and β3 coefficients are positive, suggesting that female associate professors or professors receive higher salaries compared to female assistant professors. However, the β1 coefficient is negative and not statistically significant at 0.01 level, suggesting pay is not increasing for associate professors. The β3 coefficient is positive and suggests that female Professors earn relatively 26.3% higher than female assistant professors. Since non-tenured track faculties are part-time basis or instructional faculty, they receive lower compensation than their tenured or tenure track colleagues. Thus, the predicted sign for β2 is negative. The β2 coefficient is negative and suggests female non-tenured track faculty earn relatively 173.7% less than female assistant professors. Given both Professor and NonTenure variables are economically significant and statistically significant at 0.01 level, I conclude that academic rank accounts for wage discrepancies only in the professor and non-tenured track faculty levels. V.a.2 Gender Effect on Salary Within Same Academic Rank AAUP found that full-time women professors earned 82 cents for every dollar their male counterparts earned in 2023. This compensation disparity motivated me to investigate whether gender influences salary within identical academic rank conditions. In Figure 1, male faculty members earn much more than their female counterparts under professors, associate professors, and assistant professors levels. However, female non-tenured faculty members receive higher salaries than their male colleagues. Therefore, within the same academic rank, I hypothesize that gender accounts for pay discrepancy. To test my hypothesis, the regression in Table 1 compares each faculty member’s salary based on their gender when they have identical academic ranks. The β4, β5, β6, and β7 coefficients indicate relative salary differences for male assistant professors, associate professors, non-tenured track faculties, and professors compared to their female counterparts under the same academic rank condition. I expect males to earn less at the non-tenured level while earning more at the professor, associate professor, or assistant professor level. The predicted sign for β6 is negative while β4, β5, and β7 are positive. However, both β5 and β7 coefficients are not statistically significant at 0.01 level, suggesting that the pay gap for the associate professor and professor level cannot be explained by gender reasons. In contrast, the β4 coefficient is positive and suggests that male Assistant Professor earns relatively 23.8% higher than female assistant professors. The β6 coefficient is negative and suggests that male non-tenured track faculties earn relatively 31.6% less than female non-tenured track faculties. Since both Male and NonTenure * Male variables are economically significant and statistically significant at 0.01 level. I conclude that gender bias accounts for wage disparity only in assistant professor and non-tenured levels when both female and male faculty have identical academic ranks. V.b.1 Academic Field on Salary Within the Same Academic Rank Under the same academic rank, is gender the sole factor contributing to the wage disparity at the University of Iowa? Previous research suggests that academic rank and academic field account for 4% to 6% of wage difference in academia (Li & Koedel, 2017). To examine whether the academic field impacts wage differences, I analyzed 301 assistant professors across six academic departments at the University of Iowa in 2022. The regression in Table 2 compared each assistant professor’s salary based on their academic field. I anticipate that medical, business, and STEM assistant professors will have the highest wages relative to other disciplines. Professions like doctors, investment bankers, and software engineers are known for their lucrative salaries. As a result, students are more likely to declare majors in medical, business, or STEM subjects. To meet the growing demand for these majors while providing a more robust academic curriculum, universities, and liberal arts colleges offer competitive salaries to attract top-tier talent for teaching positions. Therefore, I hypothesize that the academic field accounts for wage discrepancy at the assistant professor level. In this regression, the adjusted R2 is 32.9%, which is consistent with my hypothesis that the academic field accounts for salary disparity. The β1, β2, β3, β4, and β5 coefficients indicate relative salary differences for female assistant professors in business, humanity, medicine, social science, and STEM compared to the female assistant professors in the arts field. Since the business, medical, and STEM fields provide lucrative salaries, the predicted signs and values for β1, β3, and β5 are positive and mathematically larger. It suggests that female assistant professors in business, medicine, or STEM receive higher salaries than those in the art department. Since the β2 coefficient is slightly positive and not statistically significant at 0.01 level, it suggests the salary difference for female assistant professors between humanities and art disciplines is negligible. In contrast, the β1, β3, β4, and β5 coefficients are positive, which suggests that female assistant professors in the business, medical, social science, and STEM fields earn a relatively higher proportion of salaries than those in the art department. Given that the β1, β3, β4, and β5 coefficients are positive and statistically significant at the 0.01 level, I conclude that the academic field accounts for wage disparity for assistant professors in business, medical, social science, and STEM disciplines. V.b.2 Gender Effect on Salary Within Same Academic Rank and Field In Figure 2, I observed the average annual salary between male and female assistant professors separately within the Arts, Business, Humanity, Medical, Social Science, and STEM fields at the University of Iowa in 2022. Within the same academic field, the greatest gender gap is $110,510 in the Medical department while the smallest is only $558 in the Humanities department. Given that the gender pay gap exists among all six departments, I hypothesize that gender accounts for pay disparity when female and male assistant professors are within the same academic field. To test my hypothesis, the regression in Table 2 compared each assistant professor’s salary based on their gender when they are in the same academic discipline. The β6, β7, β8, β9, β10, and β11 coefficients indicate relative salary differences for male assistant professors in Arts, Business, Humanity, Medical, Social Science, and STEM compared to their female assistant professors under the same academic field condition. Since the β6, β7, β8, β10, and β11 coefficients are economically insignificant at the 0.1 level and statistically insignificant at the 0.01 level, I find that there is not any gender pay gap under the assistant professor level within the Arts, Business, Humanity, Social Science, and STEM departments. However, the β9 coefficient suggests the relative salary difference for male assistant professors is 32.4% higher than for female assistant professors within the medical field. As the β9 coefficient is economically significant at 0.1 level while statistically insignificant at 0.01 level, I identify that there is no gender pay gap under the assistant professor level within the medical field. In sum, gender does not account for wage disparity at the assistant professor level within the same department condition. V.b.3 Gender Effects for Assistant Professor in Medical Field Previous research suggests that women may encounter greater pay inequality in which they are underrepresented within a field (Casad et al., 2022). In Figure 3, I find 23 more male assistant professors in the Medical department, while the faculty number difference is less than 10 for each Arts, Business, Humanities, and STEM department. The economically significant relationship is present only in the Medical department due to the underrepresentation of female assistant professors. In the University of Iowa case, there are 58.6% male and 41.4% female assistant professors within the medical field, which implies that females are underrepresented in the medical department. As the β9 coefficient is economically significant at 0.1 level while statistically insignificant at 0.01 level, it partially confirms my hypothesis that the mismatch between male and female faculty numbers leads to the gender pay difference. Historical reasons point to why the medical department has more male faculty members than female. Typically, students need to take three or four years of education in medical schools along with three to nine years of medical training before they enter hospitals or academia. The Association of American Medical Colleges (AAMC) finds that the average age for assistant professors in United States Medical Schools is 45.5 and 43.2 years old in 2023, which suggests the current assistant professors received their M.D. or D.O. degree from medical schools between 1997 and 2004. According to the AAMC records, from 1997 to 1998, 58.3% of medical school graduates were males while only 41.7% were females. From 2003 to 2004, 54.1% of medical school graduates were males and 45.9%were female. Even though the medical department still has high male representation, the rise of advocacy for women in STEM and the increased proportion of female medical school graduates from AAMC records imply that the gender pay gap in the medical field is likely to narrow in the future. VI. Conclusion I use the University of Iowa in 2022 as my dataset to investigate factors accounting for wage disparity in higher education in the United States. The findings show that academic rank explains wage differences in professors or non-tenured track faculty levels. Within the same academic rank, the gender pay gap only exists for assistant professors or non-tenured track level. Besides academic rank, the academic field also accounts for the wage discrepancy when I limit my dataset to only focus on the assistant professor level. The pay gap arose among business, medical, social science, and STEM disciplines. However, when two faculty members have identical academic ranks, there is no gender pay gap within the same department. To improve and expand on this research, diversifying the dataset must be a key focus by adding more public and private universities or colleges. A large dataset would provide a comprehensive perspective on whether the gender pay gap in academia is a nationwide inequality problem or a local inequality problem inside Iowa. If the study reveals stark differences between male and female faculty, it would be advisable to inform policymakers of the severity of the issue and propose equity focused policies such as implementing pay transparency laws to reduce pay inequality and associated gender gaps. Bibliography Gabriel, D. (2023). Female professors sue Vassar College, alleging wage discrimination. https://www.washingtonpost.com/education/2023/08/30/vassar-college-wage-discrimination-lawsuit/ American Association of University Professors. (2023) “Annual Faculty Compensation Survey.” American Association of University Professors, June 2023, https://www.aaup.org/news/aaup reports-third-consecutive-year-faculty-wages-falling-short-inflation Koedel, C., & Pham, T. (2023). The Narrowing Gender Wage Gap Among Faculty at Public Universities in the U.S. SAGE Open , 13 (3), 21582440231192936. https://doi.org/10.1177/21582440231192936 Li, D., & Koedel, C. (2017). Representation and Salary Gaps by Race-Ethnicity and Gender at Selective Public Universities. Educational Researcher , 46 (7), 343–354. https://doi.org/10.3102/0013189X17726535 College and University Professional Association for Human Resources. (2024) “Representation and Pay Equity in Higher Education Faculty: a Review and Call to Action.” College and University Professional Association for Human Resources, April 2024, https://www.cupahr.org/surveys/research-briefs/representation-and-pay-equity-in-higher-ed faculty-trends-april-2024/ The Iowa Legislature. (2022) https://www.legis.iowa.gov/publications/fiscal/salarybook Casad, B. J., Garasky, C. E., Jancetic, T. R., Brown, A. K., Franks, J. E., & Bach, C. R. (2022). U.S. Women Faculty in the Social Sciences Also Face Gender Inequalities. Frontiers in Psychology , 13 , 792756. https://doi.org/10.3389/fpsyg.2022.792756 Trotter, R. G., Zacur, S. R., & Stickney, L. T. (2017). The new age of pay transparency. Business Horizons , 60 (4), 529–539. https://doi.org/10.1016/j.bushor.2017.03.011 Wiedman, C. (2020). Rewarding Collaborative Research: Role Congruity Bias and the Gender Pay Gap in Academe. Journal of Business Ethics , 167 (4), 793–807. https://doi.org/10.1007/s10551- 019-04165-0 Association of American Medical Colleges. (2023) “U.S. Medical School Faculty Trends: Average Age.” Association of American Medical Colleges, Dec 2023, https://www.aamc.org/data reports/faculty-institutions/data/us-medical-school-faculty-trends-average-age Association of American Medical Colleges. (2019) “Percentage of U.S. medical school graduates by sex, academic years 1980-1981 through 2018-2019.” Association of American Medical Colleges, August 2019, https://www.aamc.org/data-reports/faculty-institutions/data/us-medical-school faculty-trends-average-age Appendix Figure 1. Average Salary for Female and Male Faculties in Each Academic Rank Figure 2. Average Salary for Female and Male Assistant Professors in Each Academic Department Figure 3. Number of Female and Male Assistant Professors in Each Academic Department

The Imagined Isle Irish Catholic Identity in the Restoration Era Nathan Mainster Brown University Author Matthew Dowling Armaan Grewal Kara Huang Shreya Raghunandan Rudra Srivastava Editors Fall 2018 This essay explores to what extent an Irish Catholic nation formed in the Restoration Era. The Bleeding Iphigenia, written by Nicholas French, Bishop of Ferns, in the early 1670s and published in 1674, informs the reader of the principal metaphor which governs the tract: “The author hath drawne another Iphigenia of the body of a noble, ancient Catholic Nation clad all in red Robes.” He then claims to speak on behalf of said nation, writing that he, “presents to the view of our gracious King Charles the second a Catholic People, his faithful subjects wounded by thieves, and left half dead.” His request is also spelled out: “I beseech you, gentle Reader, pray to God for my afflicted Country, and for the Catholic Religion therein persecuted.”[1] The confidence with which French asserts the existence of a Catholic nation is striking; most scholars, including Joseph Leerssen, Tom Garvin, and Jim Smyth, maintain that neither an Irish Catholic nation nor a concept of nationalism appeared until the eighteenth century. The inherent social and political complexities of the Restoration era (1660-88), originating from a gaping ideological and power vacuum following the frenetic confusion of the Interregnum, coupled with the self-interested imperative of rebuilding of pre-Cromwellian life, effectively forestalled religious or national coalescence. Experiences of the war and of the post-war settlement did not fall neatly along confessional lines; in many cases, Protestants and Catholics of certain classes or political persuasions had more in common with each other than with their co-religionists. However, in the discursive realm, the confusion of the Restoration era provided fertile ground for the unification of the Irish Catholic interest. By the time of the Glorious Revolution, Protestant lawyer Richard Cox claimed that, “the Old English...are now so infatuated and degenerated, that they do not only take part with the Irish, but call themselves Natives.”[2] Protestants and Catholics clashed bitterly over a multitude of issues, and the politics of memory ensured that battles fought during the 1640s were replayed in an intellectual context. In an attempt to justify their positions during the Interregnum, Irish Protestants aggravated the memory of the 1641 rebellion, focusing on the epoch wherein Catholic loyalty to the crown may have been called into question. New pamphlets emphasizing the barbarity of the Irish Catholics during said revolt proliferated, and old ones, such as Sir John Temple’s famous 1646 account, enjoyed consistent reprintings. The Irish parliament indirectly participated in these politics of paranoia by forming a “committee for the preservation of the rights of Protestants” in Ireland, in response to falsified reports of another rebellion.[3] Combined with the bitter realities of mass dispossession, political disenfranchisement, and marginalization, one would think that the volatile Restoration period would foster an atmosphere conducive for Catholic nationhood. However, such a notion was not fully-fledged during the Restoration. Instead, the time period laid the ideological framework for such a concept by embedding the notion of Ireland as a Catholic nation in propagandistic discourse, thus recognizing Catholic unity as a desirable goal. Though Irish Catholic nationhood did not develop in a visible sense, it became a standard theme of contemporary political dialogue, in which several complex versions of unity were promulgated to support the view of individual authors. The idea of nationhood emerged from the fray, guaranteeing that following the Restoration period “Ireland” became a decidedly Catholic entity. The Divisions in Catholic Irish Society The disappointing reality of Catholic Ireland in the Restoration period was one marred by entrenched intra-communal conflict. The ancient divisions between the Old English and Gaelic ethnicities, the two major Catholic groups, were far from obscured. Though intermarriage and centuries of interaction had helped to diffuse certain quotidian cultural distinctions, sentiments of prejudice, distrust, and alienation overwhelmingly predominated.[4] State-sponsored discrimination, even by the likes of Catholic heroes such as the Earl of Tyrconnell, and mutual animosity, served to definitively prevent Catholics from cooperating across ethnic lines.[5] Irish Catholics were no more unified by the experience of the land settlement. On 23 October 1641, sources suggest that Irish Catholics possessed 69 percent of Ireland’s profitable land; during the Interregnum, this figure was reduced to 10 percent. However, when the Stuarts were restored to the throne, Catholic land ownership increased significantly to 30 percent due to the briefly-operational court of claims, which rather clumsily attempted to restore unjustly dispossessed Catholics, royal sympathy, and access to patronage.[6] This rather arbitrarily orchestrated and haphazard process ensured that Catholic experiences with the settlement were myriad. Spokesmen for dispossessed Catholics such as Sir Nicholas Plunkett and Richard Talbot, and later the Earl of Tyrconnell, spent much of the 1660s at Whitehall lobbying for the restoration of their co-religionists. They asserted that the 1648 peace entitled Irish Catholics to full restoration of property of which they had been stripped by Parliamentarians, and as such undermined the legitimacy of the Cromwellian claims.[7] Perhaps the greatest single effort occurred in 1670, when 52 dispossessed Irish Catholics and their supporters sent Talbot to present a petition to the King and parliament for full Catholic restoration. Delivered in the name of the King’s, “Most distressed subjects of your kingdom of Ireland who were outed of their estates by the late usurped government and are not yet restored,” the petition claimed that under the terms of the 1648 peace treaty, most, if not all, Catholics were entitled to repossession, and requested an “Act of Indemnity” and fair revision of the settlement act. The argument was underscored by a narrative of unwavering Catholic loyalty from the Interregnum to the present in the face of Cromwellian temptation. This argument fell on deaf ears: the Crown rejected the proposal, citing the material and political benefits already wrought by the land settlement.[8] The land settlement meant that 20 percent of dispossessed lands did return to Catholic hands. Patronage or sound political connections proved to be of paramount importance in procuring articles of restoration, and men such as Viscount Muskerry, the Marquis of Antrim, the Talbots of Malahide, and the Earl of Carlingford found their estates restored or expanded thanks to covert political machinations.[9] Consequently, a powerful minority of “new interest” Catholics emerged and effectively stonewalled any legislation altering the settlement throughout the Restoration period. Indeed, they wholeheartedly endorsed bills to confirm their titles at the expense of their unrestored co-religionists. In 1678 and 1680, Lord Lieutenant Ormond unsuccessfully attempted to call a parliament to pass legislation which would fully complete the land settlement. Under the proposed acts, the dealings of the court of claims were to be formalized and a commission was to be entrusted to investigate uncertain titles. In other words, further possibility of restoration would be curtailed. Predictably, responses to the bill polarized around the experience of the settlement; restored Catholics such as Colonel John Fitzpatrick and Nicholas Taaffe, Earl of Carlingford actually traveled to London to support the legislation and to counter the claims of unrestored Catholics or their advocates who simultaneously pleaded their case at Whitehall. The legislation was eventually killed in its crib due to the unstable political climate resulting from the so-called popish plot, but the similarly difficult experience of James II in attempting to overturn the land settlement provides equally illuminating insight. Upon his accession, distraught Catholics rejoiced over the prospect of a co-religionist as their sovereign and hopes for a reversed land settlement ignited anew. Yet once again the vocal minority of restored Catholics consistently and forcefully lobbied against any alterations. In 1689, the Earl of Tyrconnell, new Lord Deputy of Ireland, fulfilled his dream of the past two decades and called a parliament to overturn, or at least drastically transform, the land settlement. His efforts were met with immediate opposition. A petition presented to James composed by “new interest” Catholics and Old Protestants warned of the inevitable downturn the Irish economy would face should land be confiscated from the settlement’s beneficiaries. It rejected the disaffected Catholics’ contentions that the court of claims did not operate for sufficient time to evaluate the Irish situation effectively, and affirmed the conservative Declaration for Ireland of November 1660 as the basis for the settlement. The petition ended with a cautionary warning of desertion from the Jacobite camp if the land settlement was overturned: “Suffer me to make one step more, and query: Whether the Catholic Purchasers now to be turned out of possession, will join heartily with those that enter upon them?” This faction aligned themselves with Old Protestant representatives in the House of Lords to block the legislation. In the end, those in favor of repeal represented the larger interest, and James, forced to choose between war funding and bankruptcy, conceded to their demands and began to repeal the settlement. Even religion itself proved to be a divisive force. Questions of the monarch’s role in ecclesiastical structures and Irish Catholics’ often contradictory obligations to Rome and London precipitated not only acrimonious debate, but also persecution and bitterly vindictive conflict. These debates found their visible manifestation in the proposed 1661 remonstrance. This petition, attempted to reconcile the dissonance in Catholic theo-political theory created by their dual loyalty by affirming the supremacy of secular loyalty to the crown. The petition was also a political document responding to contemporary Stuart policy, whose ultimate object was to assert the right of Catholics to participate in a political society which increasingly appeared to cater solely to Protestant interests.[10] The remonstrance emphasized the Catholic duty of, “being entrusted by the indispensable Commission of the King of Kings with the Cure of Souls...and teaching the People that perfect Obedience...they are bound to pay to your Majesties Commands,” yet they still found themselves, “loaden with Calumnies, and persecuted with severity.” They lamented that they could not “with freedom appear to justify [our] Innocence, all the Fictions and Allegations against them are received as undoubted Verities;” and thus seek to “humbly beg your Majesties pardon, to vindicate both by the ensuing Protestation” their loyalty. The petition claims that, “These being the Tenets of our Religion, in point of Loyalty and Submission to your Majesty’s Commands, and our dependence of the See of Rome no way intrenching upon that perfect Obedience...we are bound to pay to your Majesty,” and elaborates on these “tenets”: "We do acknowledge and confess your Majesty to be our true and lawful King, supreme Lord, and rightful Sovereign of this Realm of Ireland, and of all other your Majesties Dominions. And therefore we acknowledge and confess our selves to be obliged...to obey your Majesty in all Civil and Temporal Affairs ... as the Laws and Rules of Government in this Kingdom do require at our hands. And that notwithstanding any power or pretension of the Pope... or by any Authority, Spiritual or Temporal, proceeding or derived from him, or his See, against your Majesty, or Royal Authority, we will still acknowledge and perform, to the uttermost of our abilities, our faithful Loyalty, and true Allegiance to your Majesty."[11] The remonstrance prioritized temporal loyalty over spiritual, denied the pope any tangible jurisdiction over monarchs, and implied that the pope’s role in secular affairs was an advisory one devoid of real political power if the monarch opposed his judgment. It was signed by 98 Catholic peers and sent to Ormond in 1661. The document immediately provoked rancorous debate. Most Catholic clergymen, who necessarily relied on Rome for patronage without a legal, state-sponsored episcopate of the Gallican variety, followed the lead of their backers and refused to sign the document for its judgments regarding papal power.[12] Bishops Anthony MacGeoghegan of Meath and Nicholas French of Ferns pamphleteered vociferous opposition to what they considered religious treason. Peter Walsh, one of the few clergymen who backed the remonstrance, who was also a supporter and confidant of Ormond’s, defended the document in various written works throughout the Restoration period. Formal protests were submitted, and a synod of Catholic clergymen in 1666 meant to resolve the issue only further retrenched animosity.[13] The movement collapsed and no remonstrance was ever submitted to the Crown.[14] Yet the ideological divisions within the Catholic community by no means ended with the defeat of the remonstrance. Not only did the questions it raised dominate clerical discourse for the remainder of the Restoration period, but the internal debate it generated also had concrete implications for the shape and character of the Restoration church. The appointments of the fervently anti-remonstrant Peter Talbot to the Archbishopric of Dublin and Oliver Plunkett to that of Armagh in 1669 fundamentally transformed the politics of Catholic ecclesiastical structures. Encouraged by the death or marginalization of many of the remonstrant clergy, Talbot embarked on a campaign of vindictive persecution against the remainder. They were relieved of official positions and denied material support. He was reported to have proudly proclaimed that the remonstrant clergy “would all hang” and ruthlessly purged them of all offices within the church.[15] Furthermore, the pamphlet debate continued in full fury well into the 1670s and did little to mend fissures in Catholic ecclesiastical ideology. Given these firmly-rooted ethnic, economic, and spiritual divisions, any claims that a common Irish Catholic nation made itself visible in the Restoration would be extremely difficult to substantiate. Yet, do these fissures necessarily mean that no Irish Catholic nation developed at all? Contemporary pamphleteers did not think so. Nicholas French’s The Bleeding Iphigenia was by no means the only tract which referred to the Irish Catholics as a “nation.” In fact, every side of Irish Catholic discourse in the Restoration era over the aforementioned issues of the land settlement and the Remonstrance often addressed “All Irish Catholics,” either described a coherent Irish Catholic nation or called for one, compartmentalized all Catholic experiences into one which fit their theses, and denounced efforts to divide the Irish Catholic polity in a tract which was contributing to just such a phenomenon. Though each version of history, each founding memory, and each sense of what “Irish Catholic” meant was distinct, all tracts contended that their prescribed formula could create this new idea or explain its existence. How is this difference between discourse and practice possible? Perhaps the issue arises from how the modern reader perceives nationhood. Instead of conceptualizing it concretely, as manifested in a coherent body of united individuals with a common ethnicity, culture, or interests, it may be more accurate to conceive of it as Ernest Renan did: as a people unified through common experiences and shared memories.[16] If we conceptualize it as such, it becomes evident that the idea of Irish Catholic nationhood appeared constantly in written work of the time, not as one singular, exclusively-defined identity, but as a fractured concept which agreed on little more than the fact that such an idea existed or should exist. As we have seen, Irish Catholic experiences varied widely in the Restoration era. Yet, discourse often attempted to ignore entrenched complexities in order to impose upon reality a set of homogenous experiences which all Catholics ostensibly suffered together. The reconstruction of history – over the recent war as well as more distant moments – provided the memorial basis for Catholic unity in the discursive realm. In using historical memory as a propaganda tool, each author to be examined asserted that their treatises could bring or explain Catholic unity under their terms, which often sought to justify or persuade the legitimacy of a short-term ambition. * * * The rhetoric of unity regarding the land settlement will be examined first. As Danielle McCormack has noted, the success of Catholic lobbying for restoration in this period was principally predicated upon proving the legitimacy of the 1648 peace, whose indemnity clause would directly contradict the Restoration policy of inordinately limiting the potential of Catholic innocence.[17] To support their positions, Catholic advocates of restoration simplified the 1640s into an era of nationalized, confessional conflict of English Protestant versus Irish Catholic. Yet, though the search for material interests undeniably acted as the principal imperative for this type of language, the effects of its presence took on quite a different form. Pamphleteers employed discourse as a bandage to patch up undeniably present acrimony by framing the past as an era of unity, and thus implied either that unity still existed or could be attained, and affirmed the image of Ireland as a state closely associated with Catholicism. The anonymously written pamphlet Narrative of the Settlement and Sale of Ireland from 1668 articulates the obdurate, oppositional position taken by Catholics such as Nicholas French and Oliver Plunkett, espousing a view of history wherein Irish Catholics since 1641 had displayed indefatigable, flawless loyalty, yet nevertheless had been betrayed in the land settlement by Ormond, the king’s ministers, and self-interested, land-grabbing Protestants.[18] This ideological history is intended to lump all Catholic experiences into a single, inflexible memory so as to purge the discourse of the complexities of the social reality and Catholic culpability for wartime atrocities and subsequently affirm the validity of Catholic claims to land. The opening line of the tract states that the author’s intention is to recount, “the sad and deplorable state of the Irish Nation, and the apparent injustice, and inequality used in the present Settlement of that Kingdom.”[19] He substantiates this claim of extant Irish nationhood by claiming the existence of a force which binds them all together: “It cannot be denyed, but that the Roman Catholicks of Ireland have infinitely suffered, during the late Usurped Government.”[20] A few sentences later, he entirely omits the qualifier of Catholicism, believing it instead to be implicit in the statement wherein he simply describes the sufferers as “the Irish alone,” thus conveniently ignoring the significant portion of Irish Catholics (and Protestants) whose experiences differed from those of his vision of a unified Catholic community collectively double-crossed by the settlement, and retrenches the link between Irishness and Catholicism.[21] Having thus postulated the existence of an Irish Catholic nation indivisibly united by the universal experience of dispossession, and casually conflated Irishness with Catholicism in a manner which inextricably and exclusively binds the two identities, the author then recounts a historically revisionist understanding of the past to defy Protestant land claims. As the antithesis to his purportedly unified Catholic body, he conceives of the enemy as one equally monolithic Protestant beast, fueled by greed, vengeance, and unfaltering support of Cromwell, blurring all nuance present in the equally complex reality of Irish Protestantism. He claims that the land settlement was legislated and supervised entirely by Protestants, and transmuted into law by, “a Parliament, which met on the 8th. day of May 1661. The Lower House of this Parliament was all composed of Cromwellists, and but very few of the Irish Peers were admitted to sit in the House of Lords, under the pretence of former Indictments. This Parliament made the first Act of Settlement...This Act decides all the doubtful expressions of the Declaration in favour of the Cromwellists, and to the disadvantage of the Natives, it allows only a Twelve-months time for the tryal of Innocents; But those Irish Gentlemen who served His Majesty abroad, together with the generality of the Nation pretending to Articles, (half a score persons only excepted, who were particularly provided for) are forever debarred by this Act, to recover their Estates without previous Reprisals, which is a thing not to be had in nature.”[22] Several important rhetorical devices are present in this passage. First, the word “Catholic” is never uttered. It is implicit in the word “Irish,” which is placed in direct opposition with a “Cromwellist” interest. The pamphlet, whose object is a searing takedown of former Protestant royalists such as the Earl of Clarendon or the Duke of Ormonde, erases their monarchist credentials by portraying them as greedy post-Cromwellists attempting to deprive loyal Irish Catholics of their land much like the Lord Protector did. Thus “Cromwellist,” in this context, does not necessarily refer to political leanings; rather, it likely denotes any Protestant beneficiaries of the land settlement regardless of their political affiliation during the war. This statement confessionalizes not only nationality, but also political loyalties during the war in an attempt to invalidate Protestant claims under accusations of treason. The essentialist implication that Protestants by nature are inherently inclined towards parliamentarianism is a cogent reduction of the historical narrative meant to promote the author’s vision of the Irish Catholic: resolutely royalist yet deferentially shocked at the loss of their lands to the “enemy.” The author underpins his position with a host of ethical and legal arguments. Morally, he claims that the: “parties pretending are the Irish Proprietors, and the London Adventurers: The first enjoyed it for so many ages...and they lost it at length upon the account of Loyalty, fighting for the Kings Interest against the Murderers of his Royal Father: the last...have no other Title but what they derive from the Ordinance of an usurped Government, for having disbursed vast sums of Money to countenance Rebellion, to pull down Monarchy, and put up a pretended Commonwealth. And yet the Land is adjudged for them, and confirmed to them and their Heirs forever...”[23] Furthermore, Cromwellian settlers, he asserts, are not technically entitled to their land until the 1641 Catholic, “rebels be declared by the two Houses of Parliament to be wholly conquered; until a Commission….[examines] who are the Rebels, and who are Innocents.”[24] Oftentimes, the distinction between logos and ethos are blurred. The author laments that the “Duke of York should now enjoy all that Land, by no other Title but that of the Regicides. The Land was given them by a Tyrant, for murthering the King, let the World judge of the goodness of their Title.”[25] This rather incisive averment insinuates that James’s land claim is illegal precisely because of its immorality; it was acquired through the crime of regicide. Implicit in this statement, of course, lies the contention that all Protestant claims to land are void by virtue of their ostensible parliamentarian and thus regicidal tendencies. Yet, according to the author, Protestants alone controlled the outcome of the settlement and ensured that Catholic capacity for reinstatement was minimal. First, the Catholic gentlemen in exile with the King were never reinstated. Next, the Protestants made it so difficult to “qualifie an Innocent, that it should be Morally impossible to find any such” in Ireland.[26] In a final, devastating act, Parliament in 1664, “decreed, that no benefit of Innocency, or Articles, shall be allowed... to any of the Irish Natives.” [27] The King is absolved of all culpability in this grand Protestant conspiracy, and blame instead is placed on the greedy minister Clarendon and the Earl of Orrery, who, “assured to the King, that there was a sufficient stock of Reprisals to, “satisfy all interests” and thus maintain the loyalist credentials of the Catholics.[28] The Protestants, furthermore, are motivated by lustful material concerns, not love for the king. This passage is worth quoting at length: ...the first Minister of State...telling, as for a final reason, that the Protestant English Interest cannot be maintained in Ireland, without extirpating the Natives…. True Religion was ever yet planted by preaching and good example, not by violence and oppression: An unjust intrusion into the Neighbours Estate, is not the right way to convert the ancient Proprietors...And as to the present Settlement of Ireland, it is apparent to the World, that the Confiscation of Estates, and not the Conversion of Souls, is the only thing aimed at. If by the English Interest we understand the present Possession of the London Adventurers, and of Cromwell's Soldiers, there is no doubt it is inconsistent with the restoration of the Irish, neither can the New English Title to Land be well maintained, without destroying the old Title of the Natives; even as the Interest of the late Commonwealth was incompatible.[29] In this version of history, divisions within the Irish Protestant community are effectively erased. They are replaced instead by an immutable bloc of irreligious, selfish, politically radical colonialists labeled the “English interest” who use the cover of missionary work to ultimately destroy the Catholic Irish--or the natives, as the author would say--for the worldly sake of appropriating their property. The Catholic experience is presented with an equal lack of nuance. Ignoring the existence of legally restored Catholics, the author maintains that Ormond “is gone with all his Greatness, and the miseries of the poor Irish do still continue” and laments the state of “that Nation, who are deprived of the Benefit of Law, Justice, and public Faith,” of course referring to the Catholic nation.[30] Furthermore, this narrative of history does not stop with the Restoration. The author sees the struggle between Irish Catholic royalism and English and Scottish Protestant radicalism as ongoing, and uses the memory of the attempted Presbyterian coup by Colonel Thomas Blood and the English Civil War, as sufficient justification for promoting Catholic interest in Ireland: For that the true Interest of England (as relating to Ireland) consists in raising· the Irish as a Bulwark, or balance, against our English and Scotch Presbyterians….when the Presbyterian practises and Covenant began to disturb these Kingdoms, the Papists and Prelatiques in Ireland (as well as in England) joined their hearts and hands against Presbytery for the King. [31] Thus, in arguing for the overturn of the land settlement, the author of A Narrative constructs his vision of an Irish Catholic nation: a unified, loyal polity, whose history consists of having fought heroically during the war yet being tragically betrayed by the king’s selfish ministers and their Protestant and imaginably Cromwellian or neo-Cromwellian supporters. Though egregiously misrepresenting the actual experience of the war, the nature of the land settlement, and the complex character of confessional identity in Ireland, it serves as adequate foundational history for his equally distorted vision of a unified Catholic nation. His conflation of “Irish” and “Catholic” further embeds the image of the entity of “Ireland” as fundamentally Catholic, and ignores the serious ethnic, social, and theological distinctions of the population. This position, however, was met with backlash from other members of the Old English community. Archbishop of Dublin and celebrated anti-remonstrant Peter Talbot’s 1674 Duty and Comfort of Suffering Subjects is an essential piece to examine, not only because its message differs vastly from that of A Narrative, but also because its purpose is slightly different and adds a complex element to the debate.[32] This text was not written with the purpose of obtaining anything material, and grounds its arguments in theological rather than political justification. Just like the author of A Narrative, Talbot uses the concept of Catholic unity, justified by the common experience of 1641, to accomplish a distinct goal: to end what he sees as immoral and heretical practices. Talbot follows the lead of the author of A Narrative and addresses the pamphlet to all of the “Roman-Catholics of Ireland,” thus implying that he believes Catholic unity exists, and sets out to prove it on his terms.[33] His main area of concern is the ostensible Irish Catholic obsession with property, decidedly sinful in his eyes. He affirms, “that the Happiness of Man in this present state consists more in possessing the riches of a good Conscience than the conveniences of this world.”[11] Yet he recognizes that, “Tis the depraved condition of human nature which makes us affectionately covet...such paltry trash.”[34] The “paltry trash” referred to is property confiscated by the land settlement, and his treatment of the incident manages to be wholly out of touch with both the new interest Catholics and the dispossessed faction. Again, what is an Inheritance? A parcel of land whereof our Ancestors were Masters as long as they liu'd; which term of Life (the only interest any of them could pretend to) is valued but at seven years purchase: Is it reasonable then think you, to fix your hearts so…passionately upon that earth, as if your Souls were to turn into it as well as your Bodies? Poor Souls! After a mans death hee has no expectation of any good for his Temporal Estate, being quite out of all circumstances of enjoying the least convenience from it.[35] Talbot here makes the oft-vaunted religious claim that acquisitive interests are inherently sinful. Such a belief carries additional weight in the phrenetic context of the Restoration era and the politics surrounding the land settlement. His call for salvation to, “be your comfort, not that empty one of possessing estates already disposed” was an unequivocally bold statement, because the tract aims to unite Irish Catholics on its terms.[36] As we have seen, the land settlement polarized Irish Catholics along lines of the repossessed and the dispossessed. Talbot’s argument essentially claims both sides to be reprehensible. Talbot spends several lengthy paragraphs asserting that, “Disobedience to our King necessarily implies disobeying God,” and denounces rebellion, “against His Majesty’s Government, Person, or Subjects,” as religiously and politically unforgivable.[37] He then supplements his contention with a more political rationalization for the deleterious essence of material concerns: they lead to rebellion. He asks, “how can it be imagined that [God] will allow of so great a crime as rebellion upon any score….much less upon that meer Temporal motive of saying or regaining an Estate?”[38] Challenging the land settlement, if not explicitly an act of revolt, can easily lead to one. Thus, “Let not the vain hopes of better Times, or the desire of passing a short Moment something more commodiously plunge you into the intolerable miseries of Hellfire for all Eternity... You have lost your real Estates, let not Imaginary ones fool you...”[39] His principle over which Catholics could find unity is one of collective responsibility: either to stop pressing for restoration, or to ensure that their Catholic brethren lay down their claims. And the shared experience which provides the imperative for such collective responsibility? The war. Talbot’s idealized understanding of 1641 stands in direct opposition to the view espoused by the author of A Narrative, who argues that, “ The Irish insurrection...hath not been accompanied with that Insolence and Malice in the beginning...which...some Pamphlets have charged the Irish with.”[40] His view is more in agreement with the Protestant narrative which emphasizes Catholic atrocities and greed instead of monarchical loyalty. He writes: You have had experience of...Preachers who pretend great zeal to God and the King’s service, and yet, at the same time Rebellion, and Murders were proou'd against them. These are the men you must not give ear to, nor converse with, lest you be infected with their Doctrine and perverted by their Example….And yet if either these, or I, or an Angel from Heaven should go about to persuade you that it is lawful to molest your Protestant neighbors, or defraud them of their goods, or enter upon their possessions by any means or method which the Law of the Land doth not allow, give them no credit...[41] This theologically-underpinned incarnation of Catholic unity is derived from a necessity of repentance. Like that of the author of A Narrative, Talbot’s vision of a united Catholic Ireland is prescriptive rather than descriptive; a means to an end rather than a factually accurate statement. Old English discourse over the land settlement, then, engendered several iterations of an Irish Catholic identity, none of which were reconcilable with each other nor with reality. Yet there are striking methodological parallels: both tracts assume the existence of a united Catholic Ireland as a critical element of their rhetorical strategy. Such a rhetorical strategy was a conscious choice and the considerations that went into it should not be taken lightly. One may assume that claims of unity would be the most effective way to convince others of their point; unity was evidently an ideal that appealed to much of the literate Old English community. A Gaelic perspective on the land settlement and memory of the Cromwellian wars is essential to any comprehensive assessment of the extent to which Catholic Irish identity formed in this period. The relative paucity of surviving Gaelic sources for everyday native Irishmen renders any evaluation of their contribution to Catholic discursive identity problematic. Yet one does remain which can offer insight into the way the Gaels constructed their version of Ireland: Gaelic poetry. Historical memory in Gaelic poetry was a familiar concept by the time of the Restoration. For centuries, Irish poets evoked the names of legendary heroes, battles, and kings to draw a firm line connecting their patrons to extant days of Irish glory.[42] During the Restoration period, however, a salient change took place. Gaelic poets began to treat the Irish heroic past as more self-consciously legendary, and presented it in stark contrast with recent memories of English conquest. Every element of English culture, society, and politics was acrimoniously criticized with relentless vigor and poetic wit. As such, Dáibhí Ó Bruadair, the most renowned poet of the era, claims in his poem “Thou Sage of Inanity” that the English historical pedigree pales in comparison to that of the Irish.[43] He derides a defender of Ormond who claims, “That his father or himself or any offspring of that race E'er performed such deeds as those,” performed by the Irish, as having, “been hoaxed by thy conceit.”[44] Shameful, cowardly Englishness is placed in direct dialogue with powerful, resplendent Irishness. This theme is expanded into the cultural realm and the traditionally English conception of civil and moral superiority is shrewdly reversed. The Restoration-era poems of Ó Bruadair depict a cultured, refined Gaelic Ireland ruined by boorish English brutes representing Cromwellian plantation and the Restoration settlement. Ó Bruadair laments this tragic state, writing in his 1674 poem “Woe Unto Him Who Hath Failed”: Every prayerful, faultless, noble, charming chieftain of the flock, Scattered through the land of Fionntan, growing with no lowly growth, Who hath been compelled to part with state and wealth and native nook...”[45] These “Noble-born, cultured, and high-minded chieftains” have been replaced by “ignorant dullards” and “ostentatious upstart[s] swollen high with pompous pride” whose pastimes include “plundering maids, single, defenceless, in delicate health.”[46] The title of the poem from which the last excerpt is taken, “Proud as a Chief is the Bailiff,” embodies the contempt with which the Gaelic poets treated the English upstarts who believed that they represented the rightful, moral and political governing class of Ireland. As Joseph Leerssen has noted, the English language was often used as a signifier in Gaelic-language texts for Saxon incivility. Restoration-era poems often contained Gaelicized loanwords from English--such as “clóca” or cloak, “cóta” or coat, sbuir or spurs, buat or boot, sdocaidhe, or stockings, locaidhe, or curls, ráipéar, or rapier, and sgarfa, or scarf, which were deliberately employed to disrupt the rhythm and rhyme scheme of the poem; these intentionally painful interruptions easily communicated to the reader or listener the invasionary nature of the English settlers.[47] Ó Bruadair explicitly treats with the contamination of the Irish language in his 1675 “I Shall Put a Cluáin On Thee,” where he writes, “Now the Béarla Teibidhe is the language which Ó Lonargáin used to talk...on account of the excessively silly bombast of the poets in Freamhain.'' Béarla Teidbidhe, the dialect of Irish which more liberally utilized loanwords from other languages, functions as a literary device signifying the degradation and decline of the Irish language by “silly bombast.”[48] From a confessional perspective, theologian Francis O’Molloy printed a comprehensive overview of the Irish language in 1677, which contained a lengthy tract lamenting the seemingly concurrent decline of the Gaelic nobility and language, writing: Pity the people for want of literacy after the destruction of their letters...Ireland has fallen under the shower against the host of its ancestors. The music of tunes has not remained, nor proper instruction, nor learning. The Irish do not even understand the Irish language, they speak it carelessly, they do not read it with any propriety; they abandon it, and leave honour behind….If you ask them to read verses in their own sweet mother tongue...they cannot. This is what happened to the Irish from Ireland.[49] The use of language as a symbol for not only cultural, but also national distinctions, is essential to note here for two reasons. First, it places the bardic poet, master of the Irish language, at the center of Gaelic national identity. Gaelic poetry in this time was something of a moribund cultural relic, existing in a world that had long considered it a vestigial curiosity. Indeed, Ó Bruadair died hopelessly impoverished, and much of his later poetry focuses on this destitution.[50] Ascribing language a primary role in the formation of Irish identity assigns the poet a relevance which he had most certainly lost. Second, by linking language and idealized history, Gaelic poets implicitly grounded Irish national identity in both ancient and recent historical memory: the glorious past, the apex of Irish linguistic hegemony and its cultural byproducts; and the depressing present, wherein language is under threat of extinction thanks to an influx of English colonialists bent on aggressive acculturation of the Gaels. Such perceptions of English savagery are reflected in Gaelic poetic treatments of social class. Gradually, the English of all classes replaced the lower classes of all ethnicities as the paradigm of boorishness and stupidity. Prior to the Restoration period, foreigners were categorized with poorer Gaels in criticisms of the uncultured and barbaric enemies of refined Gaelic Ireland. It was a classist—as opposed to a nationalist—distinction. Yet, Restoration poetry increasingly defined the brutes as distinctly English “boors” whose humble patrimony did not warrant their wealth and status, and whose rough, bumbling language and contemptible manners stood in stark opposition to those of the refined, well-spoken Gaels.[52] This conflation of ancient and recent memory also featured heavily in political rhetoric surrounding Gaelic perspectives of James II and their high expectations for his rule. Leerssen affirms that Gaelic poets rejoiced upon James II’s accession, due to his heritage and Catholic faith; thus, poems from the period were tinged with an arrogant optimism. Diarmaid Mac Carthaigh, for example, writes, “Behold there the Gaedhil in arms...they have powder and guns, hold the cities and fortresses; the Presbyterians, lo, have been overthrown, and the Fanatics have left an infernal smell after them,” thus drawing on a recent memory of conquest. Several lines later, he remarks, “Prophets and saints in great numbers have prophesied that Erinn would sure get help at the promised time; by Thy wonderful power, O Christ, and thy nurse’s prayer, everything they predicted shall certainly come to pass.”[53] James II’s accession was lauded in both recent and ancient terms; it was an event foretold by ancient Irish history to relieve the Gaels of their more recent suffering.[54] By contextualizing the often disconnected quilt of Gaelic history within a framework grounded in fresh experiences of collective trauma sustained by a vaguely-defined group of people in “Erinn” devoid of very present internal distinctions, these Gaelic poets implicitly “nationalized” a confederated Ireland in opposition to “Fanatics”; Protestants. This concept of unity is underpinned by the trajectory of the word “Éire,” which underwent linguistic signification during the Restoration period from a term denoting specific dynastic regions to one which conveyed the entire island.[55] Furthermore, the Irish side of the dichotomy between English and Irish is not necessarily exclusive to the Gaels. In fact, it lended Gaelic history a quasi-democratic character; in defining Irishness as a set of cultural and linguistic practices in opposition to Englishness, anybody who agreed with this contemporary critical assessment of Englishness and indulged in or sympathised with Gaelic customs could subscribe to the ancient legacy of old Gaeldom. Whether this happened or not is not relevant; what matters is that this poetry laid the basis for Irish Catholic national identity. Like Old English discourse, its artificial construction of a Catholic Irish memory had serious implications for Irish nationalism; Joseph Leerssen notes that the rise of Irish nationalism in the eighteenth century was characterized by a fascination with and appropriation of Gaelic culture which crossed confessional boundaries, emphasizing the importance of a language, culture, and history in direct opposition with that of the English.[56] Yet there is one important caveat: Gaelic discourse surrounding the land settlement did not explicitly address unity transcending ethnic boundaries as much as it laid out the historical and cultural groundwork for an ostensible common experience. Gaelic writers erased dynastic distinctions, spoke of common experience, and denigrated English language, manners, and history while touting their Gaelic counterparts, thus permitting unity. It was not clear from this literature who could participate in this unity and how qualified it would be. This will be discussed in the next section, focusing on Gaelic religious discussions. * * * As has been shown, the Irish Catholic clergy—and much of the laity—were irreconcilably factionalized throughout the Restoration period, with the initial split precipitated by the proposed 1661 remonstrance which would have subordinated the pope’s jurisdiction to the king’s. Internal acts of vindictiveness by squabbling Catholics in positions of authority, combined with Ormond’s deliberate rehashing of the issue in order to weaken Catholic political activity, served to isolate his Catholic allies from enemies based on who subscribed to the remonstrance, and allowed him to persecute the identified foes, ensuring that Catholics could not even appeal to their common religious beliefs for unity well after the remonstrance failed.[57] But, as with the land settlement, polemicists attempted to surmount these obstacles through discourse by either denying the reality of conflict, or attempting to impose unity artificially through their tract. And once again, as with the land settlement, the context of the topic to be dealt with dictated the experiences used to found this unity. The land settlement was a direct result of recent conflict; thus, memories of the 1640’s were evoked and framed so as to suit the agenda proffered. The remonstrance debate took place within the context of centuries of constantly evolving Catholic theology. Accordingly, the time frame for memories evoked was significantly enlarged. Father Peter Walsh’s mammoth-sized 1673 tract History and Vindication of the Loyal Formulary, or Irish Remonstrance is the first text to be examined.[58] Walsh, a Franciscan monk, was one of the earliest defenders of the remonstrance when the conflicts first began in the 1660s; he notably convinced Ormond to let the clergy summon a synod to ratify it. Walsh’s advocacy of unity is more subtle than that of some other tracts analyzed in this essay. Its implicit, rather than explicit, nature likely derives from the nature of the work. It is intended to defend a coherent set of principles and the man who constructed it from accusations of treachery rather than accomplishing anything concrete through mass support. Remonstrant Catholicism was a significant theo-political departure from orthodox Irish Catholicism, and should be treated as a micro-identity within a larger Catholic body with its own ideological history to ground it. In this case, instead of attempting to forge an Irish Catholic identity out of the shards left behind by its bitter internal conflicts, this tract attempts to construct a wholly new paradigm parallel to the defunct alternatives. As such, unity is implicit insofar as the memories evoked attempt to justify subscription to a piece of reformatory legislation so large it can more or less be considered a separate sect of Catholicism. In short, this tract is purely ideological; unity was the express goal. It does frame the remonstrance as an end to dissolve the penal laws, but that is not the priority. The end of the penal laws is another justification for the benefits of the remonstrance. So how was a “Remonstrantist” identity fashioned? Walsh envisioned the remonstrance model as an acceptable, patriotic manifestation of Catholicism in an increasingly hostile Stuart state which would affirm monarchical loyalty while simultaneously foregoing certain unsavory papal principles in the process. Due to the increased crackdown on Catholicism in the early 1670s, “the old and fatal Controversy” was rehashed in public debate and called into question the loyalty of all Catholics.[59] Walsh explained his remonstrance as, “ a conscientious, Christian...and satisfactory profession of the duty which by all Laws... they...owe His Majesty against all pretences of the Pope to the contrary.”[60] Walsh does not blissfully ignore the existence of deep divisions which may prevent adherence to his vision; instead, he embraces them, writing that soon after the drafting of the Remonstrance it was, “impugned by sundry Ecclesiastics of the Roman Communion and chiefly by many of those Irish who had received most benefit by it.”[61] The reason behind this open admission of failure is twofold. One, it is easier to deny Catholic divisions when there is no public referendum on the issue by which one can concretely gauge the extent of conflict. The synod provided such a referendum and thus its failure was historically impossible to deny. The second reason is that this embarrassment substantiates one of his key arguments: the steady degradation and increasing corruption of Rome over the last several hundred years. Crafting the narrative of his history as a constant, descending slope from Pope Gregory VII to the present, Walsh paints a picture of a corrupt, tyrannical institution which generates political instability by presenting itself as a parallel power structure to secular hierarchies. He claims that over the past six hundred years, Rome has been operating under a set of principles which, “many Thousands of the most Learned, Zealous; Illegible word Godly Illegible word, Priests, and Doctors, as well as [the laity], who never approved... but always reproved, condemned, abhorred, detested; and protested against them both, as not only heretical, but tyrannical.[62] Chief amongst these he names the unchecked, absolute power of the papacy. He enumerates specific examples of malevolent papal authority intended to evoke contemporary politics in such a way as to galvanize support for his ecclesiastical program against Rome which may eliminate differences between Irish subjects. He writes: That by divine right...the Bishop of Rome is Universal Monarch and Governor of the World, even with.... spiritual and temporal authority over all Churches, Nations, Empires, Kingdoms, States, Principalities; and over all persons, Emperors, Kings, Princes... and People...and in all things and causes whatsoever, as well Temporal and Civil, as Ecclesiastical or Spiritual….That He is empowered with lawful Authority, not only to Excommunicate, but to deprive, depose, and dethrone (both sententially and effectually) all Princes, Kings, and Emperors; to translate their Royal Rights, and dispose of their Kingdoms to others, when and how He shall think fit…. That whoever kills any Prince deposed or excommunicated by Him, or by others deriving power from Him, kills not a lawful Prince, but an usurping Tyrant; a Tyrant at least by Title, if not by Administration too: and therefore cannot be said to murther the Anointed of God, or even to kill his own Prince.[63] Tyranny, usurpation, and regicide were all terms typically lobbed at the Cromwellian regime in Catholic discourse. By framing these crimes as inherent to the Catholic Church, and not to the inevitable outcome of radical Protestantism, Walsh accomplishes several discursive feats. One, he sets familiar terms of objective abjectness within a new context and places the blame on a supposedly friendly institution, therefore forcing Catholics to make a choice between loyalty to their beliefs and loyalty to Rome. Two, he implies that his prescription is the only feasible path for Catholics who wish to remain loyal, and thus forces a second introspective confrontation regarding royal or papal allegiance. Three, he maintains that said tendencies are inherent not in the religion but in the institution, implying that following his example will not change liturgy or customs but will simply purge ecclesiastical structures of institutionalized corruption. Four, he constructs a narrative that renders a, “System of Doctrines and Practises... contrary to those...manifestly recommended in the...Gospel of Christ... in the belief and life of the Christian Church universally for the first Ten Ages thereof,” entirely culpable for the, “misfortunes and miseries whatsoever of the Roman-Catholics in England, Ireland, Scotland.”[64] Thus, in Walsh’s world of untenable Church institutions which act as the source of all present Catholic suffering, the only viable way forward lies in subscribing to remonstrance principles. These “misfortunes and miseries” are embodied in the penal laws. Following his affirmation of Rome as the cause of all Catholic tribulation, he expands upon the statutes as a shared traumatic experience to encourage unity over the remonstrance. He affirms that: All Roman-Catholics... without any distinction of Sex, or Age...from the most illustrious Peer, to the most obscure Plebeian...lie under all the rigorous Sanctions, and all the severe Penalties of so many incapacitating... Laws...And your Predecessors, before you, have well nigh a whole Century of years been continually under the smart or apprehension of the severity of them.[65] Such an evaluation of the present state was not entirely true. Irish Catholics often circumvented the penal laws which were rarely enforced during the Restoration period. Yet it is important to remember that this tract was published in 1674, and likely written two years before, at which time the indulgence controversy in England had ushered in a period of harsher persecution and a crackdown on Irish Catholics.[66] Using the aberrational reality of the contemporary political climate, Walsh seizes the opportunity to affirm that such experiences were the normative standard. Yet instead of using shared experiences of oppression to galvanize resistance to the crown, he contextualizes them within his own narrative of uniquely Catholic culpability. Thus, he contends that only Catholics can change their own situation, making subscription to the remonstrance an absolute necessity for any Catholic who wished to ameliorate their present struggles. Within this discourse, that would be all of them. One final point that is necessary to fully illustrate Walsh’s utilisation of memory to craft a remonstrant identity is his claim that the blame for the seemingly never ending cycle of Irish rebellion can be entirely attributed to the pope’s corrosive influence. This counters the oft-articulated English and Protestant claim that the Irish, or Catholicism, for that matter, are inherently rebellious, and supplements his assertion that loyalty to the crown was not only of paramount importance for Irish Catholics, but is also possible under the proper ecclesiastical leadership. Here, Walsh describes a Catholic Ireland forced into repeated rebellion against the Crown by malevolent Roman overlords. And Pope Pius V, His Declaratory Sentence...against Queen Elizabeth. And the Bull or Breve of Gregory XIII...granting to all the Irish that would join and fight in the Rebellion of the FitzGeralds of Desmond against Queen Elizabeth, even the same plenary pardon and remission of all their sins, which is granted to those engaged in a Holy War against the Turk...And that other of Clement VIII...of the like tenor and direction to the Irish Nation in general, animating them to join unanimously in Tyrone's Rebellion against the self-same heretical Queen... And lastly...that Bull or Breve of Plenary Indulgence...given yet more lately to all the Roman-Catholics of Ireland, who had join'd in the Rebellion there begun in the year 1641...witness in the second place all the no less unchristian, than unhappy effects of these very Bulls, Breves, Judgments and Indulgences.[67] Significantly, Walsh fails to add that many Catholics in all conflicts listed refused to rebel, and thus makes this history, just like his other narratives, available to all Catholics. It also skirts around the complicated question of Catholic culpability and the extent to which they acted illegally in the 1640s by affirming that Rome was the reason for any malicious action. Thus, Walsh’s defense of the remonstrance should really be considered a formulation of a specific brand of Catholic identity, just like those of the other authors. He draws on a range of memories, constructing various histories intending to support his argument, and connects these histories to contemporary politics in such a way as to provide a direct catalyst for unification. Catholic nationhood is rarely mentioned explicitly; it functions in this tract not as a means to an end but instead as the ultimate objective. The end goal is a new brand of Catholicism, loyal to the king over Rome, freed from the shackles of forced insurrection, and instead fully integrated, and presumably welcomed, into the Stuart political nation. Yet not everyone approved of such a radical restructuring of Catholic theo-political doctrine. Peter Talbot, Archbishop of Dublin and self-appointed nightmare of remonstrants, produced a pamphlet the following year in 1674 titled The Friar Disciplind, Or, Animadversions On Friar Peter Walsh: His New Remonstrant Religion. It thoroughly excoriates Walsh and his perceived treason, spends an undue amount of time examining laws regarding public whipping and the extent to which they apply to Walsh.[68] Even when he is not indulging his fantasies of subjecting Walsh to corporal punishment, the rage in Talbot’s writing is still palpable. He accuses him, perhaps correctly, of intending to found a “new religion” and becoming, perhaps incorrectly, the “Pope of this new Remonstrant Church.”[69] He labels him a traitor, and maintains that by accusing, “all Bishops, and by consequence the Representative Roman Catholic Church, or...its supreme Pastor together with all the other Bishops of the said Communion, of holding and swearing the lawfulness of Treason,” he has become the “greatest Rebel...of the Irish nation.”[70] It is significant, of course, that the Irish nation means Catholicism, and we shall see that in this tract, as in his The Duty and Comfort of Suffering Subjects, Talbot constantly portrays Ireland as a categorically Catholic nation. This conflation of Ireland with Catholicism is intended to explain the reason why Walsh’s church failed in Ireland. Just as Walsh attempted to create a distinct, remonstrant Irish Catholic identity, so too does Talbot attempt to claim the existence of an opposing number which interprets history and shared Catholic experiences differently. The bulk of Talbot’s evidence for Walsh’s treachery lies in his accusations that Walsh’s remonstrance articulates nothing more than Anglican Protestantism. He argues that the remonstrance affirms that the, “King is the only supreme Governor of England, and of all other his Dominions, as well in all Spiritual or Ecclesiastical things or causes, as temporal,” religious authority is duly denied to the pope, and thus the King is given, “all the spiritual power and authority in his own Dominions.”[71] He draws an immediate parallel with Protestantism, noting how, If you will read the Statutes 1. Eliz. 1. & 8. Eliz 1. You will find that the Kings of England’s supremacy, is so spiritual and sublime, that there needs no changing the signification of the word spiritual into temporal, and that a King of England (if he should think fit) may, according to the principles of the Protestant religion, established by the lawes of the land, giue power by letters patents, to any of his lay subjects to consecrate Bishops and Priests… [72] Thus, in practice, Walsh is, “the greatest Traitor and Rebel that breathes,” to the Catholic faith, stemming from his attempt to create a separate Protestant Church to make himself its pope rather than out of a genuine reforming impulse.[73] However, Talbot does not limit the scope of his argument to legal queries over the separation of temporal and ecclesiastical power. He uses the notion of collective memory and a constructed Catholic identity to prove that Walsh is truly operating contrary to the interests of all Irish Catholics. His selection is a curious one: the martyrdom of Thomas Becket, the Archbishop of Canterbury who was murdered on King Henry II’s (unintentional) orders in 1170. The reasons for this choice are twofold. First, Talbot needs to formulate a narrative honoring Rome for the same period of time that Walsh did to provide a viable opposition model. Thus, he claims, “it’s much better….to justify…. doctrine of...the whole Roman Catholic Church, ever since S. Thomas his Martyrdom, then the fancies of a dull ignorant Friar.”[74] Walsh, however, objects against it the Martyrdom and Miracles of S. Thomas of Canterbury; it being evident out of all Histories, both sacred and profane; that S. Thomas suffered, was canonised and declared a Martyr, for defending the immunities of the Church, and particularly that of Churchmen from the coercive supreme power of secular Courts.[75] Becket’s murder is the founding moment for Irish Catholics because of its contemporary relevance; he died defending the ecclesiastical court’s integrity and independence from a crown increasingly attempting to encroach on spiritual authority. Yet there is something else implicit in such a choice, something far more salient. By claiming that Walsh, who has become a Protestant, has succeeded in bastardizing the memory of saint Thomas Becket, Talbot further retrenches the Irish Catholic and English Protestant worldview. Though Henry II was a Catholic, he was the English king who conquered Ireland, and as we have seen, Talbot’s criteria for Protestantism is predicated on how one perceives the divisions (or lack thereof) between temporal and spiritual power as vested in the monarch. Thus, Talbot ahistorically assigns to Henry the faith of Protestantism to define the Irish Catholics in opposition to the English monarch who, like those of the Restoration, desired for himself ecclesiastical supremacy. Having described a common experience to unite all Catholics, Talbot thus claims that a pan-Catholic identity already exists, with a rich history of papal loyalty and devoted to the separation of secular and ecclesiastical authority dating back to the martyrdom of Becket. He again claims that as Walsh believes, “that the oath of supremacy may be taken with a good conscience by Roman Catholics,” the entire, “Roman Catholic Church belives, and tells vs the contrary,” thus Walsh has, “no reason to be angry with Catholics, if they do not rely upon [his] word in any point that concerns their conscience or religion.”[76] By describing Walsh as a Protestant, Talbot attempts to unite all Catholics against him and avoid afracturing Catholic unity; Walsh is no Catholic. Yet unlike Walsh, Talbot is not attempting to create unity. He is attempting, like the author of A Narrative or himself in The Duty and Comfort of Suffering Subjects, to justify its existence. As such, he isolates Peter Walsh as a lone figure in a defunct movement attempting to combat centuries of Catholicism. By what authority, he asks, may Catholics subscribe to the Remonstrance? None but your own authority; nothing but your saying, that the Roman Catholic Church hath err'd rashly and obstinately for these 600. last years, because it admitted not a Spiritual Supremacy in temporal Soueueraigns. Really Mr. Walsh, I do not believe your sole authority is a sufficient argument to prove the Church hath erred. To proue so rash an assertion you would fain make us mistrust the testimonies of holy and learned Authors of the Church History, as Baronius, Bellarmin, and others…[77] Talbot invokes the concept of nationhood to counteract Walsh’s ability to create a separatist Church. He even explicitly refers to it; he asks whether Walsh would “disgrace [his] own nation” by “promoting protestancy... and dividing...Catholics by his Remonstrance.”[78] Thus his crime extends beyond religious heresy into the secular sort; it also consists of attempting to divide his version of the Catholic nation. This division is a conditional one, however, in the subjunctive tense. It does not exist, of course; it is only the foolish attempt of a deranged traitor. Yet it is not enough to deny Walsh the privilege of support. To claim a united nation in opposition to Walsh, Talbot needs to deny his blatant persecutions of remonstrants. As we have seen, Talbot, in his position as Archbishop of Dublin, gleefully tormented the few remonstrant clergy remaining in his diocese. Yet he instead baldly lies about it: “I neuer persecuted, him nor any of his...Friars Remonstrants, in whose behalf he petitioned.”[79] Talbot, then, uses memory to controvert and invalidate Walsh’s construction of identity and instead articulates an iteration of Catholic identity that he claims as not only a viable alternative, but perhaps more importantly, already the reality. *** How did the Gaels perceive the remonstrance? Clues can be discerned from poetry. As we examined in the last section, the land settlement produced a wealth of tracts chronicling a collective set of experiences for all of Ireland; yet the question of who is included is left rather ambiguous. That question will be answered in this section. In his 1670 poem “O God of the Universe,” Ó Bruadair laments, Dark is the light of the sun and the heavenly elements, And rent is the covering surface of earth's grassy countenance, I deem it no wonder that they should then wholly extinguished be, Seeing that clerics transgressing their oaths into treason fall.[80] The decidedly critical outlook of the remonstrants – or rather, “The corrupt and un-Irish conceits of this renegade forger-clique” – finds a scapegoat in Peter Walsh.[81] In his 1670 tract “‘Tis Sad for Erin’s Fenialí Bands,” Ó Bruadair condemns Walsh as “guilty of the wounds inflicted on the land of Fál, Whicli lies to-day beneath his hand all powerless to act or stir.”[82] Yet such criticisms raise important questions. If the remonstrant clergy and Walsh are traitors, who are they betraying? The Catholic religion, or Ireland itself? Either way, the implications are massive. If Walsh is betraying Catholicism, then Ó Bruadair is claiming the existence of another vision of Irish Catholicism more in line with Talbot’s thinking. If the answer is Ireland, then by consequence all Catholics must be counted as Irish. In examining Ó Bruadair’s treatment of Catholicism as it relates to his already-discussed perception of a Gaelic Ireland, a mostly coherent, yet at times contradictory, vision of who Ó Bruadair considers Irish emerges. His 1680 work “Those Who Once Knewest The Law” sheds some light on these queries. The poem is written in response to the news that one Master Verling, a lower Gaelic nobleman, converted to Protestantism for admittance to Trinity College, Dublin.[83] The poet writes: Those who once knewest the law of the flock that cleaved closest to Christ, And who therefore have let themselves be by the cruellest slavery oppressed, Reflect in thy mind on thyself and observe how accursed the deed To yield to the heart's base desires and sell heaven for a short spell of life.[84] Verling’s treachery is not to Gaeldom but to Catholicism as a whole, and the oppressed peoples mentioned are all Catholics, not just ones of a certain ethnic persuasion. These few short lines reveal a startling conclusion: what Joseph Leerssen mistakenly considers an exclusive, Gaelic identity developing in the Restoration period should really be understood as an Irish Catholic identity.[85] Yet still, this issue is complicated by the fact that the culture and history of Ireland Ó Bruadair espouses is very much a Gaelic one. It is thus necessary to examine his perception of Old English eligibility for this collective memory. Paradoxically, in his rather exclusionary language which separate Gauls from Gaels, he lumps Catholics of all persuasions into a de-ethnicized confessional identity. As reverend Mac Erlean notes, Gauls is a complicated term. It may designate Gauls, Vikings, Normans, or English. Until the seventeenth century, Gauls were characterized and distinguished by different physically descriptive terms such as “fair,” or “bright.” Yet, as the social upheaval of the seventeenth century introduced various new settlers into Ireland, words such as “old” or “new” began to be used, and physical descriptions such as “fair” or “black” became transmuted so as to solely convey moral judgements.[86] Thus “Gall” by Ó Bruadair’s time was a decidedly ambiguous term. As such, we find various pieces praising them, even though they are not Gaels: Many daring soldiers, many swords and volumes, Many masts and currachs, Did that fleet's crew bring across the sea from Britain, Everlasting radiance. The diploma of these Galls is Christ's religion And their prince's patent, The prescription of five hundred years' possession. 'Tis no living falsehood.[87] Thus, the Anglo-Irish conquerors of the twelfth century are distinguished from the Cromwellians of the 1640’s because of their religion. Though their religion does not make them “Gaels,” it does establish a bond with them, symbolized in this particular poem by the marriage between the “Choicest wheat of Erin's Gaels and Galls.”[88] Catholic Gauls are included in the land of Erin, and as we have seen in the previous section, are also included in the land’s Gaelic past which was founded for this united island. The most important Gaelic-language work in forging a discursive Catholic union between Gaels and Gauls is Ó Bruadair’s poem “Love of Sages,” written in praise of John Keating, the Old English Chief Justice of Ireland who acquitted the Gaelic noblemen accused of complicity in the supposed 1682 “Popish Plot.”[89] In the poem, Ó Bruadair identifies two types of Galls. One includes the, Royal champions for the king’s cause murdered Made these sons of malediction proud; Soon the frauds of sullen, hateful scoundrels Flourished fierce without a spark of shame.[90] This classification refers to the Protestant English officials who poisoned the king’s ear with fantasies of Catholic rebellion. The other group – or as Ó Bruadair writes, it, “Galls like these” – including Keating, “shield of our protection/Against the wicked tramp’s perfidious snares.”[91] This second category comprises the Catholic Galls of Ireland, or the Anglo-Normans, to whom the Gaels “owe allegiance.”[92] To further complicate this conception, Ó Bruadair makes several bold statements in his praise of Keating which seem to contradict the notion that these Gauls are even foreigners. First, he lauds the “the chivalrous blood of that generous true Irish Gall,” a seemingly blatant linguistic paradox.[93] Several lines later, he similarly praises him for bringing “comfort to your oppressed Countrymen.”[94] Thus, the distinction between Gael and Gall persists, yet the Galls seem to count as Irish. How so? Catholicism, of course, unites them. The Irish nation conceived by Ó Bruadair and the other Gaelic poets reviewed in the Restoration period is one not of Gaels, as Joseph Leerssen maintains, but of Catholics. As we have seen, Gaelic language, culture, and history were touted with characteristic fervor in these thirty volatile years. Yet these were defined not in opposition to the Old English, but to the English Protestant invaders. The memories that were drawn upon were indeed Gaelic, yet they were memories to which all Catholics could subscribe; thus his praising of Keating for appreciating the Gaels for who they were.[95] In uniting them in the present as one Catholic force, Ó Bruadair further implies that they also should subscribe to this history, as all of Ireland increasingly became united as one single geographic, religious entity. Thus, just as the Old English pamphleteers attempted to resolve economic and ecclesiastical animosities by professing some sort of unified Irish Catholic identity (implicitly surmounting ethnic differences), the Gaelic poets, in their quest to comprehend the transformed society around them, smoothed over ethnic differences and the complexities of recent experience to articulate a coherent version of Ireland. This Ireland which was Gaelic in culture, language, and history, was now also available to Catholic Gauls as a result of supposedly shared recent experiences. Like those of the Old English writers, such affirmations had little grounding in reality. Yet their existence is vital to understanding how Irish nationalism, in the eighteenth century, took place within a context of “cultural-political osmosis” wherein even the English-speaking, Protestant population adhered to this vision of Ireland in direct opposition to England. In conclusion, an Irish Catholic nation did form in the Restoration period, insofar as it appeared in discourse as an appealing alternative to confusing and oftentimes depressing social realities. It transcended ethnic, economic, and theological bounds, yet never appeared in the same form more than once. Irish Catholic identity can only really be described as a rhetorical chameleon, used constantly – in many more works than just the above discussed – yet changing to adapt to the circumstances of the propaganda. Gaelic poetry and the remonstrance discourse, more or less devoid of ulterior motives other than asserting the continued role of the poet in society and formulating a remonstrant versus anti-remonstrant identity, respectively, came the closest to articulating a clear, ideologically-founded Catholic nation. Yet all of the tracts examined, and several more which I have not had the space to assess here, have one common theme: the discourse is massively disconnected from reality. Any development of Irish Catholic identity in this period was purely rhetorical and was not reflected by any actual events. This is not to say these tracts have no importance in posterity. They certainly do. Nationhood as defined by the parameters set out in this particular essay, is inherently both rhetorical and practical; it must originate in articulations of experience and a call for unity before this actually happens. Rhetorical unity is necessarily anticipatory of actual nationhood; Restoration articulations of nationhood may be considered, with the benefit of historical hindsight, to have anticipated what Tom Garvin deems, “Irish separatist nationalism as a popular political creed,” that originated in the eighteenth century.[96] The seventeenth century provided the rhetorical framework and memorial precedent; the eighteenth century, with its mass persecutions of all Catholics and economic and political imperialization of Ireland, provided the immediate impetus to subscribe to the memory.[97] We should be careful not to rely too heavily on hindsight, however, and should focus equally on the immediate impact of the discourse within the context of the Restoration era. The literature of the 1660s, 70s, and 80s had the immediate effect of enforcing the image of Ireland as a Catholic nation, and in describing Ireland in opposition to English Protestantism, it became an inherently, if unwittingly, subversive entity. This discourse also offers one more important revelation, alluded to earlier in this essay: given that Irish unity was employed in such a myriad of tracts from this period, one may assume it was an effective rhetorical tool and appealed to broad swaths of the Catholic population. Thus, though they could not agree on how they should unite, it appears that many Irish Catholics did agree that indeed they should. Given the Protestant ascendancy, increasing imperialization, and marginalization of Catholics in political life, the fact that this was the case is not surprising. Yet it is also not surprising that unity did not happen: the brunt of this oppression was not felt by the entire population. The Stuarts did not perfect the art of confessional, economic, and political persecution in Catholic Ireland. The Hanovers, however, did. Endnotes [1] Nicholas French, The bleeding Iphigenia or An excellent preface of a work unfinished, published by the authors frind, [sic] with the reasons of publishing it.] 1675. 2, 3, 6 [2] Tim Harris, “Restoration Ireland: Themes and Problems” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). 13 [3] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 35-8 [4] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 11-14 [5] Tim Harris, “Restoration Ireland: Themes and Problems” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). 13 [6] Tim Harris, “Restoration Ireland: Themes and Problems” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). 10 [7] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 87 [8] Ann Creighton, “Grace and Favour: The Cabal Ministry and Irish Catholic Politics, 1667-1673” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). 152 [9] Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 235 [10] Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 237-8; Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 98 [11] Peter Walsh, P. W's Reply to the Person of Quality's Answer: Dedicated to His Grace, the Duke of Ormond. Paris: [s.n.], 1682. 88-80 [12] Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 238-9 [13] Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 239 [14] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 96-98; Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 239 [15] Ann Creighton, “Grace and Favour: The Cabal Ministry and Irish Catholic Politics, 1667-1673” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). 144-6 [16] Ernest Renan, What is a Nation? (Lecture at Sorbonne, 11 March 1882 in Discours et Conferences, Paris, Caiman-Levy, 1887). 277-310 [17] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 87 [18] Anonymous, A Narrative of the Settlement and Sale of Ireland: Whereby the Just English Adventurer Is Much Prejudiced, the Antient Proprietor Destroyed, and Publick Faith Violated : to the Great Discredit of the English Church, and Government, (if Not Re-Called and Made Void) As Being Against the Principles of Christianity, and True Protestancy. Lovain: [s.n.], 1668 [19] Anonymous, A Narrative of the Settlement and Sale of Ireland, 1 [20] Anonymous, A Narrative of the Settlement and Sale of Ireland, 1 [21] Anonymous, A Narrative of the Settlement and Sale of Ireland, 1-2 [22] Anonymous, A Narrative of the Settlement and Sale of Ireland, 7, [23] Anonymous, A Narrative of the Settlement and Sale of Ireland, 12 [24] Anonymous, A Narrative of the Settlement and Sale of Ireland, 11-12 [25] Anonymous, A Narrative of the Settlement and Sale of Ireland, 17 [26] Anonymous, A Narrative of the Settlement and Sale of Ireland, 5-6 [27] Anonymous, A Narrative of the Settlement and Sale of Ireland, 8-9 [28] Anonymous, A Narrative of the Settlement and Sale of Ireland, 10 [29] Anonymous, A Narrative of the Settlement and Sale of Ireland, 16 [30] Anonymous, A Narrative of the Settlement and Sale of Ireland, 25 [31] Anonymous, A Narrative of the Settlement and Sale of Ireland, 25 [32] Talbot, Peter, The Duty and Comfort of Suffering Subjects. Represented by Peter Talbot In a Letter to the Roman-Catholiks of Ireland, Particulary Those of the City and Diocese of Dublin. [Douai: s.n., 1674.] [33] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 1 [34] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 1 [35] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 1-2 [36] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 7-8 [37] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 10 [38] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 2, 13 [39] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 13 [40] Talbot, Peter, The Duty and Comfort of Suffering Subjects. 9 [41] Anonymous, A Narrative of the Settlement and Sale of Ireland, 18 [42] Talbot, Peter, The Duty and Comfort of Suffering Subiects. 15 [43] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 198 [44] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 220; Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part I, CONTAINING POEMS DOWN TO THE YEAR 1666, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 206 [45] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part I, CONTAINING POEMS DOWN TO THE YEAR 1666, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 207 [46] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 33 [47] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part I, CONTAINING POEMS DOWN TO THE YEAR 1666, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 197, 203; Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 21, 39 [48] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 204 [49] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 62-3 [50] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 205 [51] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 220 [52] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 251 [53] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 224-5 [54] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 227 [55] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 225 [56] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 248-252 [57] Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). 96 [58] Peter Walsh, The History & Vindication of the Loyal Formulary, Or Irish Remonstrance ... Received by His Majesty Anno 1661 ..: In Several Treatises : with a True Account and Full Discussion of the Delusory Irish Remonstrance and Other Papers Framed and Insisted On by the National Congregation At Dublin, Anno 1666, and Presented to ... the Duke of Ormond, but Rejected by His Grace : to Which Are Added Three Appendixes, Whereof the Last Contains the Marquess of Ormond ... Letter of the Second of December, 1650 : In Answer to Both the Declaration and Excommunication of the Bishops, &c. At Jamestown. (London, 1673). [59] Peter Walsh, The History & Vindication of the Loyal Formulary. ii [60] Peter Walsh, The History & Vindication of the Loyal Formulary. ii [61] Peter Walsh, The History & Vindication of the Loyal Formulary. ii [62] Peter Walsh, The History & Vindication of the Loyal Formulary. xiii [63] Peter Walsh, The History & Vindication of the Loyal Formulary. xvii-xviii [64] Peter Walsh, The History & Vindication of the Loyal Formulary. xvi [65] Peter Walsh, The History & Vindication of the Loyal Formulary. iv-v [66] Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). 265 [67] Peter Walsh, The History & Vindication of the Loyal Formulary. xi-xii [68] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh: His New Remonstrant Religion : the Articles Whereof Are to Be Seen In the Following Page : Taken Out of His History and Vindication of the Loyal Formulary .... Printed at Gant: [s.n.], 1674. 9 [69] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 11, 13 [70] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 10, 57 [71] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 28 [72] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 28 [73] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 67 [74] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 17 [75] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh.13 [76] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 40 [77] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 41 [78] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 44 [79] Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh. 78 [80] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 4 [81] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 7 [82] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 11 [83] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 262 [84] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 263 [85] Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). 252 [86] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 50 [87] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).83 [88] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).83 [89] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).264 [90] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).271 [91] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).277, 281 [92] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 283 [93] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 285 [94] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913).287 [95] Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). 283 [96] Tom Garvin, The Evolution of Irish Nationalist Politics (New York), 14 [97] Tim Harris, “Ireland,” from his Revolution: The Great Crisis of the British Monarchy, 1685-1720 (2006), 500-12 References Works Cited: Anonymous, A Narrative of the Settlement and Sale of Ireland: Whereby the Just English Adventurer Is Much Prejudiced, the Antient Proprietor Destroyed, and Publick Faith Violated : to the Great Discredit of the English Church, and Government, (if Not Re-Called and Made Void) As Being Against the Principles of Christianity, and True Protestancy. Lovain: [s.n.], 1668 Ann Creighton, “Grace and Favour: The Cabal Ministry and Irish Catholic Politics, 1667-1673” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). Nicholas French, The bleeding Iphigenia or An excellent preface of a work unfinished, published by the authors frind, [sic] with the reasons of publishing it.] 1675 Tom Garvin, The Evolution of Irish Nationalist Politics (New York, 1981) Raymond Gillespie, Seventeenth-Century Ireland: Making Ireland Modern (Gill and MacMillan: Dublin, 2006). Tim Harris, “Restoration Ireland: Themes and Problems” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). Tim Harris, “Ireland,” from his Revolution: The Great Crisis of the British Monarchy, 1685-1720 (2006), 500-12 Eoin Kinsella, “Dividing the bear’s skin before she is taken’: Irish Catholics and Land in the Late Stuart Monarchy, 1683-1691” in Restoration Ireland: Always Settling, Never Settled, edited by Coleman A. Dennehy (Hampshire, England, 2008). Joseph T. Leerssen, Mere Irish and Fíor-Ghael: Studies in the Idea of Irish Nationality, its Development and Literary Expression prior to the Nineteenth Century (Amsterdam and Philadelphia: John Benjamins, 1986). Danielle McCormack, The Stuart Restoration and the English in Ireland (Woodbridge: Boydell Press, 2016). Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part I, CONTAINING POEMS DOWN TO THE YEAR 1666, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913) Daibhi Ó Bruadair, Poems of Daibhi Ó Bruadair, Part II, CONTAINING POEMS FROM THE YEAE 1667 TILL 1682, Edited with Introduction, Translation, and Notes by REV. JOHN C. MAC ERLEAN, S.J. (London, 1913). Ernest Renan, What is a Nation? (Lecture at Sorbonne, 11 March 1882 in Discours et Conferences, Paris, Caiman-Levy, 1887). 277-310 Peter Talbot, The Duty and Comfort of Suffering Subjects. Represented by Peter Talbot In a Letter to the Roman-Catholiks of Ireland, Particulary Those of the City and Diocese of Dublin. [Douai: s.n., 1674. Peter Talbot, The Friar Disciplind, Or, Animadversions On Friar Peter Walsh: His New Remonstrant Religion : the Articles Whereof Are to Be Seen In the Following Page : Taken Out of His History and Vindication of the Loyal Formulary .... Printed at Gant: [s.n.], 1674. Peter Walsh, P. W's Reply to the Person of Quality's Answer: Dedicated to His Grace, the Duke of Ormond. Paris: [s.n.], 1682. Peter Walsh, The History & Vindication of the Loyal Formulary, Or Irish Remonstrance ... Received by His Majesty Anno 1661 ..: In Several Treatises : with a True Account and Full Discussion of the Delusory Irish Remonstrance and Other Papers Framed and Insisted On by the National Congregation At Dublin, Anno 1666, and Presented to ... the Duke of Ormond, but Rejected by His Grace : to Which Are Added Three Appendixes, Whereof the Last Contains the Marquess of Ormond ... Letter of the Second of December, 1650 : In Answer to Both the Declaration and Excommunication of the Bishops, &c. At Jamestown. (London, 1673). Works Consulted: Jim Smyth, “Republicanism before the United Irishmen: The case of Dr. Charles Lucas” in Political Discourse in Seventeenth- and Eighteenth-century Ireland edited by D. George Boyce, Robert Eccleshall, and Vincent Geoghegan (2001). 240-253 Tyrconnel, Richard Talbot, Earl of, 1630-1691: Tyrconnel's speech to his Privy Council made upon the (expected) landing of the late King James in Ireland : with remarks upon it. 1680 French, Nicholas, The Vnkinde Desertor of Loyall Men and True Frinds [sic]. [Paris]: Superiorum permissu, 1676. Jason McHugh, “Catholic Clerical Responses to the Restoration: The Case of Nicholas French” in Restoration Ireland: Always Settling, Never Settled (Hampshire, England, 2008). 108-120 Michael Perceval-Maxwell, “The Irish Restoration Land Settlement and its Historians” in Restoration Ireland: Always Settling, Never Settled (Hampshire, England, 2008). 19-29 A Vindication of the Present Government of Ireland, under his Excellency Richard Earl of Tirconnell (1688)

Mission Statement The Brown University Journal of Philosophy, Politics, and Economics (JPPE) is a peer reviewed academic journal for undergraduate and graduate students that is sponsored by the Center for Philosophy, Politics, and Economics at Brown University. The JPPE aims to promote intellectual rigor, free thinking, original scholarship, interdisciplinary understanding, and global leadership. By publishing student works of philosophy, politics, and economics, the JPPE attempts to unite academic fields that are too often partitioned into a single academic discourse. In doing so, the JPPE aims to produce a scholarly product greater than the sum of any of its individual parts. By adopting this model, the JPPE attempts to provide new answers to today’s most pressing questions. Julian D. Jacobs '19 Daniel Shemano '19 Five Pillars of the JPPE 1.) Interdisciplinary Intellectualism: The JPPE is committed to engaging with an interdisciplinary approach to academics. By publishing scholarly work within the disciplines of philosophy, politics, and economics, we believe we are producing work that transcends the barriers of any given one field, producing a sum greater than its individual parts. 2.) Diversity: The JPPE emphasizes the importance of diversity in the articles we publish, authors we work with, and questions we consider. The JPPE is committed to equal opportunities and creating an inclusive environment for all our employees. We welcome submissions and job applicants regardless of ethnic origin, gender, religious beliefs, disability, sexual orientation, or age. 3.) Academic Rigor: In order to ensure that the JPPE is producing quality student scholarship, we are committed to a peer review process, whereby globally renowned scholars review all essays prior to publication. We expect our submissions to be well written, well argued, well researched, and innovative. 4.) Free Thinking and Original Arguments: The JPPE values free thinking and the contribution of original ideas. We seek excellent arguments and unique methods of problem solving when looking to publish an essay. This is one way in which JPPE is hoping to contribute to the important debates of our time. 5.) Global Leadership: By publishing work in philosophy, politics, and economics, we hope the JPPE will serve as a useful tool for future world leaders who would like to consider pressing questions in new ways, using three powerful lenses.

Mission Statement Julian D. Jacobs '19 Daniel Shemano '19 Advisory Board Frequently Asked Questions CENTER FOR PHILOSOPHY, POLITICS, AND ECONOMICS Join jppe! The Brown University Journal of Philosophy, Politics, and Economics (JPPE) is a peer reviewed academic journal for undergraduate and graduate students that is sponsored by the Center for Philosophy, Politics, and Economics at Brown University. The JPPE aims to promote intellectual rigor, free thinking, original scholarship, interdisciplinary understanding, and global leadership. By publishing student works of philosophy, politics, and economics, the JPPE attempts to unite academic fields that are too often partitioned into a single academic discourse. In doing so, the JPPE aims to produce a scholarly product greater than the sum of any of its individual parts. By adopting this model, the JPPE attempts to provide new answers to today’s most pressing questions. Five Pillars of the JPPE 1.) Interdisciplinary Intellectualism: The JPPE is committed to engaging with an interdisciplinary approach to academics. By publishing scholarly work within the disciplines of philosophy, politics, and economics, we believe we are producing work that transcends the barriers of any given one field, producing a sum greater than its individual parts. 2.) Diversity: The JPPE emphasizes the importance of diversity in the articles we publish, authors we work with, and questions we consider. The JPPE is committed to equal opportunities and creating an inclusive environment for all our employees. We welcome submissions and job applicants regardless of ethnic origin, gender, religious beliefs, disability, sexual orientation, or age. 3.) Academic Rigor: In order to ensure that the JPPE is producing quality student scholarship, we are committed to a peer review process, whereby globally renowned scholars review all essays prior to publication. We expect our submissions to be well written, well argued, well researched, and innovative. 4.) Free Thinking and Original Arguments: The JPPE values free thinking and the contribution of original ideas. We seek excellent arguments and unique methods of problem solving when looking to publish an essay. This is one way in which JPPE is hoping to contribute to the important debates of our time. 5.) Global Leadership: By publishing work in philosophy, politics, and economics, we hope the JPPE will serve as a useful tool for future world leaders who would like to consider pressing questions in new ways, using three powerful lenses.

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The Brown University Journal of Philosophy, Politics, and Economics (JPPE) is a peer reviewed academic journal for undergraduate and graduate students that is sponsored by the Political Theory Project and the Philosophy, Politics, and Economics Society Program at Brown University. The Brown Journal of Philosophy, Politics & Economics Volume IV, Issue I scroll to view articles Volume IV Issue I Philosophy Authenticating Authenticity Authenticity as Commitment, Temporally Extended Agency, and Practical Identity Kimberly Ramos Can Pascal Convert the Libertine? An Analysis of the Evaluative Commitment Entailed by Pascal’s Wager Neti Linzer The Growing Incoherence of Our Higher Values Aash Mukerji The Necessity of Perspective A Nietzschean Critique of Historical Materialism and Political Meta-Narratives Oliver Hicks Read More Politics The Unchurching of Black Lives Matter The Evolving Role of Faith in The Fight for Racial Justice Anna Savo-Matthews From Bowers to Obergefell The US Supreme Court’s Erratic, Yet Correct, Jurisprudence on Gay Rights Sydney White Predictive Algorithms in the Criminal Justice System Evaluating the Racial Bias Objection Rebecca Berman Read More Economics God Save the Fish The Abyss of Electoral Politics in Trade Talks––a Brexit Case Study Eleanor Ruscitti The Black Bourgeoisie The Chief Propagators of “Buy Black” and Black Capitalism Noah Tesfaye Breaking Big Ag Examining the Non-Consolidation of China’s Farms Noah Cohen Read More Applications for JPPE Now open! See Available Positions

In the Augenblick, Not the Moment: A Heideggerian Critique of Temporal Inauthenticity Lukas Bacho Author Gabriel Gonzalez Alexander Gerasimchuk Matthew Wong Editors “Be in the moment!” In our chronically online and attention-deficient age, this admonition is a constant refrain. It usually means: “Focus on neither the past nor the future, but rather the present—what is happening right now. ” A favorite instruction of guided meditations, it may also be heard as a protest against the impulse to sully a beautiful view with a photo shoot. Too often, our minds are clouded by remorse for past events or anxiety about future events that we are unable to appreciate the present for what it is. Clearly, there is some truth to this. However, the normative force of “Be in the moment!” relies on the misleading descriptive claim that we are only ever in the moment (so why try to exist outside it?). This, in turn, rests on a conception of time as a series of punctual moments, as on a timeline, that seem linked only because we perceive them as such. Martin Heidegger had a name for this understanding: “now-time,” or the “ordinary” (Vulgär ) conception of time. I seek to argue, with Heidegger’s help, that the admonition to “be in the moment” obscures essential features of our temporality, thereby diminishing our potential for authentic living. My primary aim is to reconstruct Heidegger’s accounts of now-time, world-time, originary temporality, and the authentic mode of relating to all of these. What emerges is the foundation for a more authentic way of relating to time whose explanatory priority lies not in one’s present situation but in one’s future possibilities. Now-time (Jetzt-Zeit ) is the most proximal conception of time according to which we humans, as Dasein , live our lives. On this understanding, Heidegger writes, “time shows itself as a sequence of nows which are constantly ‘present-at-hand,’ simultaneously passing away and coming along. Time is understood as a succession, as a ‘flowing stream’ of nows, as the ‘course of time.’” The language of “sequence” and “succession” indicates that time is here understood as a series of discrete moments so short that their continual coming and going seems to constitute a flow, but in fact does not. Each moment, or “now,” is “present-at-hand” in the sense that it has an objective (and thus constant) duration. One can quibble about how long exactly the “now” is, but most would say a fraction of a second. Heidegger calls this conception “now-time” because it views time as nothing but these infinitesimally short “nows,” linked by nothing but one another; for “the sequence of nows is uninterrupted and has no gaps.” Now-time resembles a popular position in contemporary philosophy known as the cinematic or snapshot view of time, which holds that “neither our awareness itself nor its contents have temporal extension.” But now-time is also the idea we live by in our everyday lives, most obviously in our use of clocks. The convention of designating the current “now” with clock-time reflects our conception of time as a series of discrete moments: 4:17 comes after 4:16, the fourth second of a minute comes after the third, and so on. Heidegger emphasizes that now-time existed far before the invention of clocks, for Dasein has always measured its time, whether by the sun or some other means; the only difference is that the units of measurement have changed. If time were divided into sufficiently short instants, the logic goes, there would be nothing between them. Indeed, now-time is so integral to our everyday existence that it is hard to imagine any other way to conceive of time. Now-time is implicit in our telling someone to “be in the moment.” To show how, let us begin by acknowledging that the imperative asks one to exist in the present, at the exclusion of both the past and the future. What is the present? Although the word “moment” seems to leave the present’s length ambiguous—it could be a split second, or the multi-hour duration of an activity—the statement’s exclusion of the past and future actually requires that the “moment” be infinitesimally short. If one were to “be” in the next minute or even the next second—that is, anticipate or worry about what will happen then—one could not claim to be in the moment. Thus, the perception of time as a succession of constantly fleeting nows underlies “be in the moment.” But that is not all: the insistence upon the singularity of the moment betrays the idea that there is only ever one moment to be in. In fact, the moment has no duration: like the instants of now-time, the moment is a point . Thus, “be in the moment,” as a statement of now-time, objectifies the present in such a way that there is nothing significant about it except the fact that it is the present. Why should we be in the present? Because it is the present—because it is all that is. Heidegger complicates this picture by introducing the notion of world-time (Weltzeit ). If now-time is responsible for our sense of the present’s punctuality, world-time is responsible for our sense of the present’s universality, and is thus explanatorily prior to our conception of now-time. As Heidegger puts it, world-time is “that time ‘wherein’ entities within-the-world are encountered.” In other words, it is the kind of time that enables us to encounter things in the world. We can clarify what world-time is by examining its four constitutive aspects in turn: publicness, datability, spannedness, and worldhood. The most accessible of world-time’s four aspects is publicness (Öffentlichkeit ). Indeed, Heidegger often calls world-time “public time.” Publicness is the characteristic of world-time whereby we take ourselves to be in the same “now” as one another at any given time. Publicness allows me to say to another person, “Now it is twelve o’clock,” knowing that if they are in the same time zone, it is now twelve o’clock for them, too. If they are not in my time zone—if we are talking on the phone, for instance—I still understand that while it is currently another time for them, we are fundamentally in the same now . And publicness extends beyond the now: only because we understand time as public, as shared, as out there in the world, can we say that we “use,” “buy,” or “borrow” time. Publicness is perhaps the aspect of world-time that is least concealed in now-time, since the measurement of time with clocks and timeliness obviously presupposes that any quantified time will be intelligible as the same “now” by everyone. Still, the fact that we take ourselves to be in the same now remains hidden in now-time. We take for granted that “now” is simply now —that when one person says “be in the moment,” the other will know what time they mean. A second aspect of world-time is datability (Datierbarkeit ), the structure by which Dasein assigns a temporal structure to its experience. In practice, datability refers to our assignment of times to events and events to times, even “before” we impose the numerical values of now-time (like “November 8” or “9:15 a.m.”) on those events. For example, when we say “It is cold,” we mean “It is cold now ,” just as when we say “It was cold,” we mean “It was cold formerly .” Conversely, time has content for us, for “When we say ‘now,’ we always understand a ‘now that so and so.’” Although datability includes the word “date,” it has nothing to do with numerical dates. Instead, datability simply means that all that happens is happening at a time, and every time is a time when something is happening. Clearly, datability enables the conception of now-time, since interpreting time as a sequence of nows makes sense only if Dasein has an intuitive idea of its existence within a structure of past, present, and future. If Dasein could not date itself, time could not seem to be a “flowing stream,” since Dasein would not be fixed in relation to it. In this admittedly murky way, now-time reveals datability as a feature of world-time. Mostly, however, now-time covers up datability, for the now of now-time is not understood to be “now, when x ,” but rather simply “now.” This is especially glaring in “Be in the moment!” In the moment when you are doing what? The admonition suggests that the moment is a space where you need not do anything, when in fact every moment is always a moment when you are doing something. The aspect of world-time which may be most obscured by now-time is spannedness (Spanne ), which affords every “now” the property of duration. Heidegger introduces the concept of spannedness by observing that we understand there to be a length of time—not just a series of nows—between any “now” and a future “then.” This liminal length is itself datable with expressions like “during” and “meanwhile,” which shows that we can conceive of a future “now” (and by extension, any past or present now) with a duration we ourselves have determined. Spannedness accounts for how I can simultaneously say “Now I am writing,” “Now I am a student,” and “Now I am alive,” even though these nows are of vastly different lengths. In fact, no now to which we refer is ever punctual; every now is temporally extended. Even the clock, our paradigmatic instrument of now-time, reveals the spanned nature of world-time by designating as an hour an arbitrary number of minutes and as minute an arbitrary number of seconds. Seconds may be in turn divided into milliseconds, nanoseconds, and so on—there are infinite nows between one second and the next—though the clock does not show this directly. Assigning numbers to time requires that we pin down the now as if it were punctual, when in fact it is spanned. Much like a clock obscures the spannedness of seconds, the statement “be in the moment”—in its exclusion of anything that might be called past or future—obscures the spannedness of said moment, despite the fact that “moments” are by definition variable in length. The fourth aspect of world-time is worldhood (Weltlichkeit ), which situates every time in a normative structure of significance. As Heidegger explains, “The time which is interpreted in concern is already understood as a time for something. The current ‘now that so and so…’ is as such either appropriate or inappropriate .” He returns to the sun for a primitive example: depending on the context, the now of dawn is understood implicitly as the time for waking up or the time for going to work. The clock, as an instrument of now-time, obscures this aspect of world-time by seeming to give every “now” equal status. But it is in light of the worldhood of time that clocks are useful to us: 8:00, for example, is not just a string of numbers—“the time it is now”—but “the time for waking up,” or whatever the case may be. Moreover, the design of a clock—which assigns the hour and half-hour to the extreme points of its vertical axis, and the fifteen-minute intervals between these to its leftmost and rightmost points—reflects our taking certain numerical times to be more appropriate than others as times for anything. For instance, 9:00 is a more “appropriate” time than 9:03 or 9:10 not by itself, but rather for setting an alarm to wake up, holding a meeting, etc. The statement “be in the moment” similarly covers up the worldhood of time by suggesting that the moment is not “for” anything but itself. When someone leading a meditation says it, they want the one hearing to “forget” that they have made the moment significant as a moment for meditating. When a photo-averse person says it, it is because they have designated the moment as a moment for enjoying the scenery, not a moment for taking photos. The worldhood of time entails that by doing anything, I am implicitly asserting that now is the right time to do it. As we have seen, the admonition to “be in the moment” covers up all four aspects of the kind of time (world-time) from which we derive our ordinary conception of time (now-time). Yet Heidegger shows us that world-time is in turn explicable only by an even more basic kind of time, originary or primordial (ursprünglich ) time. Primordial time is the kind of time that Heidegger has been working to uncover throughout Being and Time ; it is “the condition which makes the everyday experience of time both possible and necessary.” In Division II, Chapter 6, he gets primordial time into view by observing that Dasein is not just Being-towards-the-end (i.e., death), but also Being-towards-the-beginning (i.e., birth). To see this, we need not look further than Dasein’s characteristic activity of thrown projection, by which Dasein claims the circumstances it has been thrown into from birth , even as it reinterprets them by projecting its own possibilities until death. Because of the bidirectional gaze of thrown projection, “Dasein does not exist as the sum of the momentary actualities of Experiences which come along successively and disappear.” In other words, Dasein does not exist exclusively in now-time, for Dasein is not just the sum of its experiences at a series of present-at-hand nows. Rather, Dasein is also its past circumstances and future possibilities. As Heidegger puts it, Dasein “is stretched along and stretches itself along ” primordial time via its own activity. The scope of primordial time is Dasein’s entire lifetime, without which the four aspects of world-time could not exist. The now could not be public, datable, spanned, or worldly without the finite being that discloses the now as public, dates the now, relates the now to the broadest now of its own life, and renders the now a time for something in light of its finitude. Therefore, primordial time is the kind of time that makes Dasein a whole and undergirds its Being as care (cf. ). Encouraging someone to “be in the moment” obfuscates primordial time, thereby exemplifying an inauthentic relation to time that Heidegger calls “making-present” (gegenwärtigen ). Making-present describes a state of “falling into the ‘world’ of one’s concern”—the everyday realm where Dasein’s perspective is confined to the objects it encounters as equipment for fulfilling immediate ends. In making-present, Dasein’s attention becomes myopic: it seems to forget its Being as thrown projection, which is to say it forgets that it goes about all its everyday tasks in the context of broader priorities. Of course, the most global context Dasein forgets in making-present is its own finitude, in virtue of which all its priorities matter. The imperative to “be in the moment” epitomizes making-present because it disallows making sense of what one is doing now in light of anything futural; thus, it stands opposed to the maxim “live every day as if it were your last,” even though similar sentiments may motivate the two statements. To “be in the moment” is to forget not only that one has priorities, but also that everything one does is an implicit articulation of those priorities. Consequently, one’s experience of time becomes “an inauthentic awaiting of ‘moments’—an awaiting in which these are already forgotten as they glide by.” Time seems never to arise, but only to pass away; one conceives of oneself not as stretching oneself along time, but rather passively lost in its flow. What making-present makes present, then, is primordial time itself, whose past and futural aspects are subjugated to the cult of the present “moment.” Heidegger reveals our potential for a more authentic relation to primordial time and world-time by contrasting making-present with his concept of the Augenblick , in which Dasein recognizes its past, present, and future as inseparable aspects of its own wholeness. The Augenblick is “the resolute rapture with which Dasein is carried away to whatever possibilities and circumstances are encountered in the Situation as possible objects of concern.” Bearing in mind both its possibilities (projection) and its circumstances (thrownness), Dasein does not lose sight of its priorities amid the world of its concern, but sees those priorities themselves as objects of concern to be constantly actualized and reevaluated. In the Augenblick, Dasein understands its Being as care and itself as finite, but not in such a way that it is afraid of its own death; its rapture is resolute , at once unflinching in its acknowledgment of mortality and steadfast in its commitment to living. The Augenblick is an “ecstasis” in the sense that it allows Dasein to stand outside the world of its concern—outside the punctual present of now-time—and grasp world-time and primordial time, if only implicitly, as the grounds of its temporal experience. Crucially, the Augenblick does not mean an escape from the present—where all experience occurs—but rather expands the present to include one’s whole life. If we translate it as “moment,” we had better bear in mind the English word’s other meaning of “importance,” from which we get “momentous.” The Augenblick renders the present important—i.e., consequential—precisely by being the “gaze of the eye,” for it is in the present (both right this second and during one’s life ) that one judges practically what is worth attending to by focusing on certain things rather than others. The Augenblick, then, could not be more different from the “moment” of “be in the moment,” for while the former imbues the now with momentous stakes by maximally dilating it, the latter deflates the stakes of the now by maximally contracting it. Even the English word “moment” obscures the essential relation between Dasein and time, whereas the German word Augenblick identifies Dasein’s caring activity—its gaze—as the precondition for temporal experience and Dasein’s sense of continuity from one moment to the next. It is an inevitable consequence of the Augenblick’s expansion of the now that the future acquires explanatory priority over the present in the question of Dasein’s Being. While the inauthentic understanding of one’s potentiality-for-Being “temporalizes itself in terms of making present,” Heidegger observes, the Augenblick does so “in terms of the authentic future.” This means that while making-present confines the implications of one’s activity to the punctual now of now-time, the Augenblick discloses those implications as primarily futural. Thus, the Augenblick is explicable not in terms of the vulgar “now” (dem Jetzt ), but in terms of future possibilities: as the “gaze of the eye,” it “permits us to encounter for the first time what can be ‘in a time’ as ready-to-hand or present-at-hand.” In the Augenblick, Dasein discovers itself in the equipment that constitutes the world of its concern, which in turn leads it to recognize that it is the one responsible for stretching oneself along and projecting itself toward certain possibilities rather than others. The worldhood of time becomes particularly apparent, for the current “moment” no longer seems trivial; every “now” becomes significant in terms of what it is a time for , which is to say in terms of its bearing on the future. So while “be in the moment” suggests that the present is all that matters, the Augenblick insists that the present matters only because the future does. In Heidegger’s categories of inauthenticity and authenticity we find the foundation I promised for a more authentic way of relating to time. “Be in the moment” exemplifies an inauthentic mode of relating to time—i.e., making-present—that obscures world-time and primordial time as the fundamental structures of our experience. To be in the Augenblick, on the other hand, is to relate to the now authentically : it means to own up to the present as datable, public, spanned, and worldly; and to understand it as inseparable from the past and future. In the inauthentic mode, one is lost in one’s immediate concerns rather than seeing the “big picture,” and passively awaits the future rather than owning it as the ground of one’s priorities. Thus, although “be in the moment” seems to inflate the status of the present, it actually diminishes the present into a kind of hollow shell. But in the authentic mode, one owns up to both the past and future—stretching back to one’s birth and forward to one’s death—as constitutive of who one is and what one does. Heidegger’s authenticity is proto-ethical in that it denotes appropriation of one’s own temporality as the ground of one’s reasons for doing this rather than that in any given case. Yet authenticity is not fully ethical, for while it describes a relation to one’s reasons (the “subjective ought”), it fails to prescribe specific actions (the “objective ought”). The extent to which one could derive the latter from the former is doubtful, at least within the framework of Being and Time. Yet authenticity, if proto-ethical, is far from irrelevant. We could retort that relating authentically to time is further than most people get in life—never mind living ethically. By saying things like “be in the moment,” we evacuate ourselves from the now, only to reinsert ourselves in it as passengers. We say that time is a flowing stream, forgetting that we are the ones stretching ourselves along. At worst, we pretend indifference, when in fact—as being in the Augenblick reminds me—there is nothing more fundamental to our experience than that we care. References Hägglund, Martin. “Lecture 25: Now-Time, World-Time, and Originary Temporality.” Lecture. PHIL 402: Being and Time, Yale University, 24 April 2024. Heidegger, Martin. Being and Time . 1927. Translated by John Macquarrie and Edward Robinson, Harper Perennial, 2008. Phillips, Ian, editor. The Routledge Handbook of Philosophy of Temporal Experience . Routledge, 2017.

Author Name < Back Editorial Board Foreword Tianyu Zhou & Juno Tantipipatpong “And did we not agree that the excellence or virtue of soul is justice and its defect injustice?" In this issue, we welcomed articles that centered around the theme of “political theory as a vehicle of social change.” We’ll first introduce the thematic logic and then proceed with a brief summary of articles. Can PPE theories serve as a vehicle for social change? Since the Axial Age (8th - 3rd century BCE), Vergeistigung , or spiritu- alization of the human mind, was complete among major world civilizations. Based on “rationality and rationally-clarified expe- riences,” humans began to question the current state of affairs, and political theories thus became a preoccupation for the pro- lific minds, not only as a description of how societies and polities are , but as a prescription of what they should become. The Socra- tic inquiries and Plato’s Republic were remarkable in defining, for the first time in the Western tradition, the role of a philosopher in society and polity–that is, to seek justice. Economics as a sci- entific matter emerged as a normative subject on how society may improve by scientific means. Important studies of how PPE theories may serve as a ve- hicle of social change first emerged in the 1920s. In his book, Crystallizing Public Opinion , Edward Bernays proposed a theory that took the “public opinion” of political economic matters as the problematik . The study demonstrated the effect of news and factual information on society are a function of the channels through which they were transmitted. As Bernays himself put, “[the] public relations counsel must lift startling facts from his whole subject and present them as news. He must isolate ideas and develop them into events so that they can be more readily understood and so that they may claim attention as news.” The tension caused by the question of how the logical and evidential basis of ideas may best correspond to their effects on society has haunted intellectuals ever since. The human rights theorists, Marxists, a number of political economists and the New Leftist intellectuals, and many scholars who began such inquiries in the aftermath of the Vietnam War have proposed various theories. In our current issue, authors have discussed topics of vital import in a wide range of fields, from the study of the ethics of ignorance to gender and sexual consent, from political ideology and public discourse to the politics of secularization and religi- osity, and from economic disruption to the meaning of work. We believe these issues are best examined through the lenses of philosophy, politics, and economics jointly. Through our pieces, we wish to illuminate both the diversity of thoughts and advise reflection on how readers might use this knowledge to improve the social conditions. References [1] Plat. Rep. 1.353e, “ἡ μἡν ἡρα δικαία ψυχἡ καἡ ἡ δίκαιος ἡνἡρ εἡ βιώσεται, κακἡς δἡ ἡ ἡδικος”. [2] Jaspers, K. (2017). Vom Ursprung und Ziel der Geschichte (K. Salamun, Ed.). Schwabe Verlag. https://doi. org/10.24894/978-3-7965-4059-2.Recommended translation is Jaspers, K. (2021). The Origin and Goal of History (C. Thornhill, Ed.; 1st ed.). Routledge. https://www.routledge.com/The-Origin-and-Goal-of-History/Jaspers/p/book/9780367679859 [3] “[die] Rationalität und [die] rational [geklärte] Erfahrung (der Logos gegen den Mythos)”. [4] Brown, E. (2017). Plato’s Ethics and Politics in The Republic. The Stanford Encyclopedia of Philosophy (Fall 2017 Edition). https://plato.stanford.edu/entries/plato-ethics-politics/#Rel. [5] Samuels, W. J., Biddle, Jeff., & Davis, J. Bryan. (Eds.). (2003). A Companion to the History of Economic Thought (1st ed.). Blackwell. https://www.wiley.com/en-us/A+Companion+to+the+History+of+Eco- nomic+Thought-p-9780631225737. [6] Bernays, E. L. (1923). Crystallizing Public Opinion . Liveright Publishing. [7] I.e., Vilfredo Pareto and Antonio Gramsci, Quaderni del carcere. Serious scholars of Marxian thought and its history are referred to Kołakowski, Leszek. (1981). Main Currents of Marxism: The Founders, The Golden Age, The Breakdown (P. S. Falla, Ed.; Revised). W.W. Norton & Co. https:// wwnorton.com/books/Main-Currents-of-Marxism/.On human rights, see Jean Quataert, & Lora Wildenthal (Eds.). (2021). Routledge History of Human Rights (1st ed.). Routledge. https://www.routledge.com/The-Routledge-History-of-Human-Rights/Quataert-Wildenthal/p/ book/9781032089669.8 [8] On politics, see T. Ball & R. Bellamy (Eds.), The Cambridge History of Twentieth-Century Political Thought (1st ed.). Cambridge University Press. https://doi.org/10.1017/CHOL9780521563543 On economic thought, see The Cambridge History of Philosophy, 1945–2015. (2019). In K. Becker & I. D. Thomson (Eds.), The Cambridge History of Philosophy , 1945-2015 (1st ed.). Cambridge University Press. https:// doi.org/10.1017/9781316779651.

The Influencer Issue: The Link between Commodification and Well-being on Social Media Enya Willems Author Xuanyu (Willard) Zhu Koda Li Hansae Lee Editors “Finally, there came a time when everything that men had considered as inalienable became an object of exchange, of traffic and could be alienated. This is the time when the very things which till then had been communicated, but never exchanged; given, but never sold; acquired, but never bought – virtue, love, conviction, knowledge, conscience, etc. – when everything, in short, passed into commerce.” - Karl Marx in The Poverty of Philosophy (1847, ch. 1) I. Introduction The phenomenon of the social media personality, commonly named influencer, has exploded over recent years. This individual has also been called the ‘micro-celebrity’ by academics, coined by Senft as “a new style of online performance that involves people ‘amping up’ their popularity over the Web using technologies like video, blogs, and social networking sites.” In more recent years, this list of characteristics has expanded to include: increasing political power; performed authenticity and connection to the audience; and self-branding. Marwick has expanded on Senft’s original definition by defining micro-celebrity fame as “a self-presentation technique,” or “a set of practices and a way of thinking about the self, influenced by the infiltration of celebrity and branding rhetoric into day-to-day life, rather than a personal quality.” This definition clearly differentiates the micro-celebrity from other forms of niche fame and stresses the importance of appearance and relatability. Due to its unique conceptualisation, the influencer is the celebrity of the new age; a time in which the use of online platforms can launch an individual into stardom, making this process easier than ever before. The created online personas are not only used for personal gain, but are often exploited by brands for marketing purposes. This technique has shown to be effective, with a study done by Nadanyiova et al. reporting that 56% of respondents said they would buy products that were recommended by influencers, going as far as 42% claiming they would change their entire lifestyle based on influencer endorsement. Accordingly, we can no longer see the influencer as an entertainer only; it has become an entity that blurs the lines between the public and private sphere, in every respect. By effectively selling their personhood to be used as a marketing strategy, the influencer turns into a mere commodity. Capitalism has made the body into a product that can be sold and bought, and social media has accelerated this process. This commodification of the self and the body is closely related to self-branding and the public image, which is the construction of a specific public persona with a fabricated set of values and interests, used to create economic value. The influencer industry is one part of the digital landscape that arguably represents the digital age very well: authenticity, agency and persona online have become concerns that have gotten widespread attention. This article takes on the task of constructing an interdisciplinary framework that combines Marxist normative critique and social analysis, combining relevant theories together to illuminate how the influencer as the commodified-being is the key to understanding negative effects on well-being. After identifying the link between the commodified social media influencer and the philosophical concept ‘well-being,’ this article mainly argues that as a consequence of the endless search for authenticity and relatability, the commodification of the influencer necessarily infringes upon the influencer’s privacy and intimacy; therefore the self of the influencer is commodified, which eventually has a negative impact on well-being. To create a new framework to analyse the issue, this article will take an interdisciplinary approach that combines empirical evidence with a normative approach; first introducing the Marxist analysis and expanding upon the phenomenon of the influencer, then combining the two to be able to explore the influencer-commodity and the questions that arise. II. The Marxist frame: commodification and digital capitalism A. Marx in the contemporary context The classical Marxist concepts of alienation and fetishism have been adjusted and expanded to fit the alternative forms of labour that have arisen over the last century. Due to the shift from the industrial to post-industrial society, Marxism can be contextually adapted as a flexible tool to utilise as opposed to a set of fixed assumptions. In the twenty-first century, the labour market has evolved and therefore diversified significantly. Undoubtedly, the last decades can mostly be defined by the digital age; automation, computers and the internet have led to the disappearance of several traditional jobs, while also creating other new ones. Taking the concepts of alienation and commodity fetishism directly from Marx’ original works allows us to justify our further analysis as it is grounded in theory. Therefore, this section will first briefly explain the core concepts and later adapt and develop it to fit the context of the influencer case. As Marx describes it in his 1867 work Capital Volume 1, the commodity is “first of all, an external object, a thing which through its qualities satisfies human needs of whatever kind.” When a good or a service is turned into a commodity, exchange-value is created; and this is the process of commodification. For an object to be considered a commodity, a social use-value has to be created through the process of exchange. Thus commodity fetishism examines how social relations are shaped around this exchange and therefore also the value of the commodity; this idea is essential for the understanding of how the worker and value are connected. As a result, social relations start to shape around the exchange of the commodity; the individuals who exchange their products do not have any relation to each other aside from their mutual interest in the commodity, meaning their interaction is centred only around creating economic value. Thus, the workers’ personhood becomes attached to the commodity, since its value directly expresses their labour, but when it is exchanged for the commodity of money this labour is made invisible. What follows is the process of alienation : the worker becomes estranged from their own labour, as well as from the other workers and their own human essence. This form of alienation therefore has major consequences on our mental state as the human being’s consciousness becomes “the self- consciousness of the commodity, ” in a situation in which every commodity loses their physical character. B. Digital capitalism and emotional labour To further connect the universal critique of labour under capitalism to the particular influencer case, understanding the concept of emotional labour is crucial. In her 1983 work The Managed Heart, Hochschild explores some of the complexities of capitalist labour by introducing emotional labour, in both the private and public life, and how this affects the emotional well-being of workers. Firstly, emotional labour is defined as labour that requires the worker to prompt or repress certain feelings, to be able to give a service that calls for a great amount of care. This type of labour is therefore exceptionally personal, as it calls for the worker to make use of a significant part of their identity. Therefore, there are similarities with heavy physical labour as in both cases this leads to alienation. In this case, the worker is likely to get alienated from their emotions and selfhood, as their job requires them to exploit their own individual personality as a way to perform well. This is evident in the service industry, where a worker is expected to smile at the customers, and their body and behaviour become an extension of the commodity they are trying to sell. Traits that are inherently personal therefore become divorced from their personhood, and a smile would be likened to something outside of the body, like the make-up or outfits worn. According to Hochschild, the effects of alienating emotional labour can be seen both in private and public life. It already starts in the private sphere that human emotions are taught to be repressed or brought out in a certain way. This emotion management is done through feeling rules, which are the ways in which we guide our emotions by setting up specific obligations or requests for ourselves during emotional exchanges; meaning when, where, and how we are ‘allowed’ to feel a certain way. In the case of emotional labour, these personal feeling rules become commercialised; when we are forced to act a certain way in a professional setting, this display of perceived fake emotions eventually becomes conflated with our real emotions. This leads to emotive dissonance, a process in which there is a discrepancy between real identity and forced identity, therefore affecting our mental state. When the worker is unable to maintain the distinction between real and perceived forced feelings, the lines get blurred. Then, since these forced feelings are used during the alienating practice of labour, the worker is more likely to feel estranged from their own personal feelings as well. More specific to the twenty-first century and the information age, Fuchs proposes we live in an era of digital capitalism in which we need to acknowledge the range of ways in which modern capitalism manifests itself and how they cocreate. Commodity fetishism stays relevant in the digital age, as it is displayed in the consumption of ideologies, both political and corporate, through modern mass media. In advertising on digital platforms, the mystification of the commodity is used by alienating the product from its labour, and replacing the void that is left with product propaganda. On social media, the commodity form of the platform is veiled by the social aspect, meaning it works invertedly to regular commodity exchanges where the social interactions are buried due to the obsession with exchange-value that overshadows it. The pleasure that is obtained when receiving a ‘like’ or message from a friend overshadows the distress of being endlessly bombarded with advertisements. Through this process, the social character is used to mask the fact that the website is still a commodity, as it is actively being used to generate income, looking at for example the unequal ratio between advertisements and social content on these platforms. Users are being convinced that the main purpose of social media is communication and social interaction, therefore successfully hiding the fact that many platforms are set up in a way that favours constant product propaganda to increase economic gains for the company over friendly connections. Logically, this will lead to alienation, as the social interaction on the platform becomes shaped by the process of exchange-value being created constantly. Thus, the user's purpose of socialising is forcibly minimised, to make place for the profit maximising-interests of the companies, with constant advertising taking over the platform. This also takes on more sinister forms, with companies making use of consumer data, even going as far as creating a market for the exchange of it, to analyse behavioural patterns to then use this information for personalised targeted advertisement, to eventually impact the consumer’s choices. This is part of a process that Zuboff calls surveillance capitalism. III. The rise of the influencer and the mechanism of internet fame A. Explaining the Influencer As made clear by now, the influencer is the symbol of the twenty-first century, which must be examined carefully to understand its role in the digital age. Chasing this form of internet fame has become a full-time job for many aspiring celebrities and was made big by social media websites such as Twitter and YouTube around 10 to 15 years ago. This shift in celebrity culture has made it possible for ordinary people to build a following quickly; a trend that was started by reality television in the early 2000’s. While more traditional celebrities have also used their social media accounts to reach out and build a more intimate interpersonal relationship with their fans, the micro-celebrity is a more unique phenomenon. These social media stars can build a niche audience in a certain subculture or interest group, leading to them amassing millions of followers while still remaining anonymous to the general public. This broad interest in public figures and celebrities stems from the mediatization of culture , the process in which media has become more and more important to society and has affected daily life and therefore culture. Nearly every aspect of life has become permeated by mass media, with engaging in celebrity culture now being a major aspect in regular people’s lives; a process that is called celebritization or celebritification by scholars such as Driessens. However, a more in-depth overview of mediazation must also incorporate how the microcelebrity operates under a unique mechanism of celebrity status, most notably enjoying more mobility from the origin and increasingly persisting relevancy. Modern fame generated on the internet has the advantage that it attracts a loyal niche audience, therefore impacting the degree to which a media personality is seen as easily replaceable. A link can be observed between relevancy of the micro-celebrity and commercialisation. Success can be found when commercial content is combined with personal, non-sponsored content, to the point where the two have become integrated. The influencer has to make sponsored content, while also linking this to a personal story or opinion. Thus, for the influencer to attract and maintain an audience, it must attach itself to a carefully crafted identity and commercial purpose. B. Branding and authenticity: the practice of building an audience The term influencer displays how the sole purpose of the celebrity has become to use stardom to promote a certain lifestyle. Attached to this lifestyle are products, activities, and experiences that they promote; making them a valuable instrument for brands who are looking for marketing opportunities.The role of personas is therefore exceptionally important, to make themselves as marketable as possible. Self-branding is the concept of individuals crafting a public image as a way to gain commercial attention and cultural capital, as Khamis et al. describes it. This is now often associated with celebrities and social media, however this practice dates back to the early twentieth century, and since then it is common for individuals to be marketed just as commercial products: their “unique selling points” that make them attractive to a specific target audience are exaggerated and developed together with the demands of the customers. However, this also illustrates the major issues that are raised when individualising branding. Parallels can be observed between brand loyalty between commercial brands and their customers and between influencers and their audience. The influencer therefore capitalises on the perceived devotion from their fans, as much as mainstream brands do. For big multinationals such as Apple or Starbucks, certain promises can be made regarding the quality and overall experience staying the same, wherever and whenever the product is consumed. Their ability to stay consistent is a major aspect of what makes a brand trustworthy and therefore lucrative in the long term. However, this consistency is extremely difficult to maintain for individuals who do not have large teams of employees to ensure their objectivity. As established earlier, influencer marketing depends greatly on the exposure of the private life, and due to the inherent spontaneity of life the quality cannot be consistent in the same way. Therefore, the influencer who has a certain image to upkeep faces the difficult task of having to be extremely strict to not diverge from the path they are on, as advertisers might withdraw their sponsor deals if the influencer’s brand is abruptly changed. The appeal of the social media influencer, in contrast to the traditional celebrity, is the fact that audiences can effortlessly follow and connect with their favourite influencers. Their personas are close enough to believable ‘real’ personalities, so the audience feels an attachment, although they might still be aware that this is not a completely accurate portrayal. A celebrity with a successful brand, one that has built certain associations and images around their persona, will be able to attract market value that interests advertisers. Due to this economic dependence on its following, the influencer’s persona is essentially tied to their audience; they both mould their audience around their brand and their brand around their audience. Hence, if there is a strong audience that is willing to buy the products endorsed by their favourite online personality, this means there is a lucrative business model behind the influencer marketing. The concept of ‘self-presentation,’ as originally used by Goffman, can be applied to influencer branding. He argues that the individual presents itself with certain goals in mind and therefore takes on a “role;” hereby comparing social interactions to performance, including the individual’s consciousness of the audience and being perceived. This exploration of identity through social interactions is magnified on social media, since on these platforms one’s image is extremely controlled through deliberate posts and engagement with certain content. This image created can change drastically when presented for friends or for strangers; there is no personal connection between strangers, meaning their profiles naturally become the sole determinant of one’s image, making it more likely that the social media user is more conscious of their presentation. This leads to influencers mostly coming across as more refined than the average social media user, as their audience consists mostly out of strangers. This can be recognised in, for example, the prevalence of photo-editing or the use of ‘beauty filters’ under influencers, displaying the importance of keeping up an appearance. This can be connected to character masks in Marxist philosophy; the idea that individuals are dehumanised and forced into a certain (social) role, therefore being “forced to put on a mask,” which then leads to alienation from their personhood. The same is done by the influencer, as they are also forced to only portray themselves in a certain way, to fit the “perfect” image they are supposed to. C. Agency and “meta-capital” Marshall argues that due to the emergency of public personas, everyone, including both public figures and regular people, has become more comfortable with the mediatization of the self. This has led to the normalisation of the celebrity as a form of “meta-capital,” meaning that they are recognised as a part of the structure of the attention economy. Their ability to move between fields, both online and offline, and enact influence on all these different platforms has led to their value increasing significantly. This, once again, has made marketing through the endorsement of big public figures, most notably the influencer, extremely attractive. However, this has impacted agency in a way that the concept has become hyper-individualised; influencers are the personification of agency in the contemporary attention economy. The formation of the celebrity into the commercial meta-capital, has given them power to enact change. They can affect the sales of a product by a simple endorsement, or even have a political or cultural impact, hence it is argued that this gives them agency. According to Papacharissi and Easton the structures in which the actors act are reinforced through agency; by doing the actions they believe they are bound to, they form the exact structures they are bound by. Therefore, while the influencer on one hand has autonomy over their life, it is also completely shaped by their understanding of society and their appointed place in it. IV. Influencers and commodification A. The celebrity-commodity on social media Overall, it is not a new or ground-breaking idea that the celebrity is a commodified being. Scholars before the twenty-first century have already theorised about the celebrity image being used as a tool in the marketing of products. This also means that celebrities have always been extremely careful to maintain their persona due to commercial reasons, as to not tarnish any future endeavours and profits that could be made. Furthermore, there are many political motivations attached to the formation of the persona, due to the close connection between public identity and politics, a classic argument made in Daniel Boorstin’s 1962 work The Image. He uses the example of American politicians engaging in televised debates, who eventually end up showing their ability to perform well when displaying an image to the media, instead of having actual political knowledge. This is what Boorstin calls a “pseudo-event:” an inauthentic, planned and somewhat ambiguous event solely made to be broadcasted. This is then extended to the celebrity himself: “The celebrity is a person who is known for his well-knownness. (...) He is the human pseudo-event. ” Hereby, Boorstin effectively critiques how the use of public images in the media has made audiences more likely to be willingly deceived; the image has become more interesting than the ‘original.’ Using Boorstin’s use of ‘the original’ and ‘the image’ to analyse the influencer, it is evident that the image instead of the identity is sold to the audience. When these celebrity personas are being marketed as perfect images of people, they become sellable goods and undergo the process of commodification as described by Marx. Thus, naturally, the alienation both from the audience and themselves is an inescapable result. Following Marx’ explanation, commodity fetishism will be affecting the influencer twofold: they are both the commodity itself and the maker of the commodity, since they are responsible for creating their own image. The biggest difference between this more traditional celebrity and the modern social media influencer is not the amount of influence they have, but the fact that the influencer thrives on their proximity to normality, as stated earlier. They started off as ‘regular people’ and work carefully to maintain the image that they still are. This however also means that it is infinitely more difficult to preserve the boundaries between persona and identity. Hochschild’s theory of emotive dissonance becomes relevant, as the emotions needed to make the social media persona believable become conflated with the true identity of the influencer, both by the audience and the influencer themselves, who can also no longer effectively separate their social-media persona and private personality. Lehto and Kanai have observed this same tendency in how influencers deal with feeling rules on social media, as they are in a difficult situation in which everything they express has to be in line with the persona they want to maintain. Thus, the influencer parallels the worker in the service industry that Hochschild discusses. It can be noted that in the case of the influencer there are also particular social dynamics at play, due to the general anonymity of the audience in contrast to the extremely exposed identity of the influencer. This could even be identified as a case of information asymmetry, in which the audience is able to access more information than the influencer. So, since the influencer is not familiar with who they are talking to, in contrast with how social interactions would typically go, they are unable to correctly handle their emotion management. Therefore, we can point to the influencer’s relationship with their audience as a critical aspect of how commodification affects the individual, through an analysis of emotional labour. B. The person or the product as the commodity As mentioned by Fuchs, social media websites actively try to hide the process of commodification from us, making it harder for us to recognise what we are truly being sold. This opens up an interesting discussion about whether, effectively, the influencer is selling the product or the person, which is herself. Increasingly, brands are less interested in the former, and more in the latter. Considering the influencer-commodity and its relationship to branding, it can be observed that it is more important for the influencer’s persona to fit in with what they are advertising, then for the product to fit the influencer’s persona, as self-branding knows hardly any bounds. Looking at the earlier discussed argument by Rojek that influencers can build certain associations around their personas to receive brand sponsorship deals, this makes it apparent that there is an incentive for the influencer to change their persona when it is more profitable for them. Examples of this have already been found in mainstream celebrity culture, in which it is common among former child stars to suddenly “rebrand” their personalities, to further their careers. Thus, the ease with which influencers are expected to mould their personas around marketing opportunities, essentially treating them as products that are changed based on consumer’s wishes, would logically lead to an increase in the effect of emotive dissonance. Since these humans are treated as malleable commodities, their personas become more and more divorced from their own identity and personhood. C. Digital authenticity: redefining the public and private sphere The now established fabricated nature of the influencer can be connected to the search for authenticity and the resulting carefully crafted relatability as ethical concerns. It is questionable if authenticity can even exist on social media, as Kadirov et al. note that the term itself has become a buzzword in marketing used to increase sales. The major issue that arises is the fact that to even appear somewhat authentic, influencers will have to expose their private lives to the public, which has to be in line with their constructed identity. This makes them more vulnerable for commodification, as every aspect of their life turns into something to sell. In Hochschild’s theory of emotional labour, she concludes that the effects of having to engage in emotional labour will end up affecting the worker’s mental state. She discusses many consequences of this, but it is most evident in the occurrence of emotive dissonance. Using the previously discussed concept of self-branding, it is evident that the influencer is very conscious of the persona they have to maintain and which emotions they have to portray to make it seem convincing. Jansz and Timmers claim that, to relieve oneself of emotive dissonance, quite some cognitive reconstruction of the person’s identity is needed. This would mean fundamentally changing one’s professional identity to correspond to the feeling rules that have to be followed in the profession. However, the inherent characteristic of the influencer as an individual that demands to be ‘authentic,’ leads to an inability to clearly differentiate between public persona and identity. It is therefore exceptionally difficult for the influencer to construct a professional persona that acts in ways that is detached from their own feelings; this would mean that the authenticity they have been striving for has to be compromised. D. Privacy in the digital age To further analyse how the merge of the public and private have led to an increase in the commodified private life, it is firstly important to examine how to define these spheres. Discourse on the boundary between public and private has been initiated long before the internet was even invented. But the rise of social media has made it highly relevant once again. Shifts between what is designated as private and what as public is what Marshall calls the “privlic ” culture. He describes the emergence of “commodity activism,” which is when activism that started with private action is now mostly recognised by how it is used in the public sphere, mostly in branding by commercial corporations. One important way in which this has manifested itself is in the rise in the use of endorsement as a marketing technique. We can regard the influencer as the link between the public corporation and the private individual, becoming essentially a public individual. It can be observed that due to social media bringing private life into the public, this has led to further commodification of the influencer and alienation from themselves. One interesting example is the effect of the reveal of personal relationships to the public. Certain intimate relationships, such as love, can only survive in the private realm. But, for many lifestyle influencers staying authentic will have to include revealing large parts of their love life to their followers. Thus, there is a lack of privacy that should be a necessity. In this “privatised-public sphere” the influencer’s lack of privacy can be observed in many aspects of their personal life. For the average social media user, privacy on the internet becomes a commodity, as personal data is sold to provide relevant advertisements. Similarly for the influencer, they create value by exchanging their privacy for authenticity, which will lead to their brand endorsements being more successful. However, as privacy is the foundation of the personal life, as argued by Arendt, this leads to further commodification of the influencer’s personhood. E. Parasocial relationships and the commodification of intimacy Expanding further on interpersonal relationships and privacy, a remarkable phenomenon that can be observed in the interaction between the influencer and their audience is the formation of the so-called parasocial relationship. Hartmann defines parasocial interaction as “about users’ illusionary feeling of being in a mutual social interaction with another character while actually being in a one-sided non- reciprocal situation.” This means that individual fans are being deluded into thinking they have a personal relationship with the influencer they admire, while for the influencer this individual is just one of many and there is no personal connection attached. The influencer is aware of this effect and therefore deliberately builds their marketing strategy around the concept of parasocial interaction, which once again connects with the authenticity claim, and the subsequent use of ‘relatable’ insights into the influencer’s life. Schmid & Klimmt claim that repeated parasocial interaction will lead to the formation of a parasocial relationship. So, for influencer marketing to continue working, they will have to continue these interactions, as once the fan no longer feels like they have a deeper connection with the influencer, they might end up not supporting them anymore. This includes oversharing about private affairs and overall being overfamiliar with their audience, to be able to feign an intimate relationship between them and their individual followers. Due to the, albeit limited, opportunity of mutual communication between the audience and the influencer, negative side effects of this connection extend from the audience to the influencer. While we can still not speak of the same amount of two-sided interaction as in regular social relationships, as the audience is generally too big for the influencer to converse one-on-one, there is still more perceived reciprocation by the fans. Thus, the parasocial relationship stretches further and further, meaning the influencer will have to continue giving their audience increasingly more privy information; hence also further violating their own privacy, which has already been established as harmful. In analytical terms we can see the parasocial relationship as the commodification of intimacy. Because mostly one-sided social interactions get framed in an intimate manner, the fans perceive these as individualised intimate gestures, while it is in fact a generalised form of communication. It is important to stress that the motivation behind this interaction is to generate more value. Since, as earlier established, the more the influencer is able to build a convincing personal relationship with their audience, the more profits they are able to generate. Logically, following the theory of emotive dissonance, the influencer starts to conflate the fabricated relationships they have with individual fans with actual intimate relationships offline. Forming real life relationships becomes more difficult due to the blurred lines between real and fake connection; if a declaration of love is a sales technique in the digital world, what magnitude does that same word still have in private? Hence, the creation of parasocial relationships further leads to the commodification of the influencer, as more and more parts of their selfhood are used solely for generating economic value and are turned into the commodity-form, in this case intimacy and relationships. This eventually affects the influencer’s actual personal relationships, as they become alienated from intimacy. This largely ties in with how the lack of privacy in the public sphere has made it difficult for the influencer to not suffer from commodification on all aspects of what is traditionally regarded as part of the private life. V. The effect on well-being A. The framework of subjective well-being Most countries strive to achieve good well-being for their citizens, which is defined by UNESCO as “a feeling of satisfaction with life, a state characterised by health, happiness, and prosperity.” Governments calculate subjective well-being by using measures that can be self-reported, which allows individuals to evaluate their personal life satisfaction and other feelings on a scale. If the subjective well-being is considered high, this has positive effects on social relationships, health, income, and it further positively influences society. Shantz et al. found that alienation directly leads to emotional exhaustion and low well-being, along with being a major cause of burn-out. Thus, the earlier identified negative side effects of influencer culture have all shown to go directly against the desired high well-being. The observation can be made that due to the competitive nature of our current capitalist system and the resulting dynamic between the audience and influencer, the way influencer culture functions will always have negative effects on well-being; the influencer is burdened by alienation and commodification caused by how their private life is exposed to the public, hindering them from reaching full subjective well-being. B. Commodification and well-being Now the lines between the private and public have effectively blurred together and due to emotive dissonance these cannot be differentiated. The overwhelming presence of the creation of exchange value bleeding into the influencer’s personal life leads to them no longer choosing to decide in favour of their own well-being, leading to even privacy itself becoming commodified. Following this observation that there are no bounds to the commodification of the influencer’s private life, this analysis clearly supports the argument that this has a negative effect on well-being. Arguably the most unique way the influencer’s well-being is affected is the complete lack of privacy, as they have to use the technique of marketable relatability, that the traditional celebrity does not. This systematic lack of privacy has been linked to increased stress and decreased happiness. Moreover, multiple studies have found that emotional labour is correlated to faster burn out, such as Nam and Kabutey who found that the emotive dissonance that results from this type of labour more likely leads to burn-out than jobs where no use of emotional labour is made. A further finding includes that the risk of burn-out is higher in workers who fabricate their emotions, referred to as ‘surface acting’ by Hochschild, than those who participate in ‘deep acting,’ having trained themselves to experience the required emotions. Due to the fabricated nature of social media, influencers are most likely to participate in surface acting, therefore increasing their risk of burning out quickly. This argument is confirmed by Verduyn et al. who found that social media has negative effects on subjective well-being due to the social pressure attached to it. It is not rare for the negative well-being of influencers to be trivialised due to the fact that many earn significantly more than the average worker, with major influencers earning more than $2000 for an Instagram post. However, the assumption that monetary gain automatically nullifies the aforementioned negative effects of commodification is refutable. The evidence regarding the impact of wealth on well-being is mostly relative; for an impoverished individual receiving a small amount of money would significantly better their situation, while for a multi-millionaire it does not do as much. In the relevant context, it can be noted that due to the rapid nature of internet fame, the influencer often quickly moves from the former to the latter; while in the beginning of their career the rapid increase of income due to the increasing commodification of the self is likely to positively affect them, at a certain point the extra profits will no longer be enough to distract them from the fact that commodification is negatively impacting their personal lives. In conclusion, the poor well-being that is caused by the commodification of privacy and intimacy and the exploitation of emotional labour, overshadows the possible positive effects of the economic profits made. VI. Conclusion In the light of the dramatic increase in popularity in recent years, this article sought to analyse the influencer and how they are affected by commodification, to then establish the consequence of this on their well-being, through an interdisciplinary analysis. To do so, I firstly focused on linking Marxist analysis to the digital age. Hochschild’s emotional labour and the following effect of emotive dissonance, were repeatedly important during the analysis, as they linked together Marxist commodification and the influencer. Next, it was found that commodification is visible in all aspects of the influencer’s life, due to how authenticity, branding and agency are influenced by the marketability of the influencer. This has multiple consequences, but most noteworthy are the transformation from the person into the product as the commodity, the effect this has on the blurring of the public and private sphere, the following commodification of privacy, and lastly the parasocial relationship and the commodifying effect this has on intimate relationships. Thus, we are now able to answer the question asked in the beginning of this research: how does the commodification of the self on social media affect social media influencers’ well-being? This research can conclude that the influencer’s well-being suffers due to the negative effect of commodification, mostly due to the alienating impact of emotional labour and the inability to separate the public and the private. Well-being and alienation cannot co-exist, as they are essentially opposites: in the Marxist tradition, commodity fetishism leads to the alienation from the individual’s personhood, and would therefore never be able to live a satisfying life as required for well-being. Further empirical proof that shows the correlation between the emotional labour done by the commodified influencer and burn-out and unhappiness, exemplifies this theoretical finding. These findings can contribute to the existing literature, since the analysis gives a unique interdisciplinary overview into an under-researched phenomenon that is grounded both in the normative theory and the empirical evidence. 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