The UKIP Paradox: Why the party that needs to get serious will suffer when it does.
Are UKIP serious?
Is it timely to assume that a party that appears to have a reasonable chance of topping the polls in our next national election and winning seats in our next general election must have solutions for the major problems in our lives? Presumably now that UKIP are about to get more television coverage because Ofcom have reclassified them as ‘a major party’, they will they use that bigger platform to showcase a range of big ideas?
This ‘bunch of fruitcakes, loonies and closet racists’ as our Prime Minister once called them, just happen to be the party ‘viewed most favourably’ and ‘viewed least unfavourably’ by the electorate in a recent ComRes national poll. Surely that indicates they must have some finely honed policies that people resonate with, or at least some coherent organising principles to indicate what they would do with respect to the economy, health, education, crime, and other such sundries?
Well actually, no, not at all, and UKIP’s leader Nigel Farage admitted as much on The Andrew Marr Show this weekend. Farage said that his core aim is to continue with popular campaign themes and ideas (principally on The EU and Immigration) to try to finish first in the European elections, but he also openly acknowledged the policy vacuum and wanted to reassure prospective voters that UKIP are currently working hard on a carefully budgeted manifesto in preparation for the 2015 general election.
This might sound like a good idea, but it is likely to hurt UKIP quite badly, and to understand why we need to look more deeply at UKIP’s appeal:
Research in political psychology by George Lakoff, Jonathan Haidt and Drew Weston, among others, indicates that most people don’t really vote for ‘policies’ at all.
The moral foundations of politics
Research in political psychology by George Lakoff, Jonathan Haidt and Drew Weston, among others, indicates that most people don’t really vote for ‘policies’ at all. We vote rather on the basis of unconscious moral frameworks often expressed in metaphors (e.g. Putin is ‘the strict father’) projective identification with leaders (e.g. ‘The barbecue test’ that apparently won George W Bush his elections – people could imagine enjoying his company more than Al Gore or John Kerry), and narratives (e.g. Bill Clinton’s ‘it’s the economy, stupid’; Obama’s ‘Yes we can’).
With this in mind, I believe UKIP’s meteoric rise relates to the way they are tapping into certain kinds of ‘moral’ foundations that have been relatively neglected by the (other) mainstream parties. Satirical takes on UKIP’s distinctive style of righteous indignation capture something important about their appeal, like the ‘UKIP keyboard’ designed “to remind you of the good old days before the country went to hell in a handcart”.
UKIP’s rise illustrates that the three main parties are too close together in spirit and policy, and that huge swathes of the population do not see themselves adequately reflected in this group. On this account, UKIP is not just for people who believe immigration is insufficiently controlled, or who strongly dislike Europe, but more generally for those who do not identify with Westminster, or who have been ‘left behind by the relentless mark of globalisation and glib liberalism’.
A deeper way to make this point is that UKIP, perhaps unwittingly, appear to be tapping into what some social psychologists view as ‘moral foundations’, which appear to be largely ignored by the (other) mainstream parties. To be clear, I am definitely not saying UKIP are more or less moral than anybody else, but rather that they are tapping into certain kinds of moral sentiments that a significant number of people feel and seek expression for. Indeed, while it is difficult to be precise without careful research, my reading of Values Modes suggests the values palette of UKIP supporters(principally ‘settlers’ with ‘prospector’ elements) which often finds expression in the tabloid press(The Sun and The Daily Mail are best selling newspapers) in particular, is common to between a fifth and a quarter of the population.
The thing is, most of the rest of the position may not recognise such perspectives as ‘moral’ at all…
Six Moral Foundations
Moral Foundations Theory has recently been popularised by Jonathan Haidt, who spoke at the RSA last year, and kindly stayed afterwards to speak to Social Brain about his work in more detail. While I hugely recommend Haidt’s book, The Righteous Mind, I also recommend the more sophisticated critiques which suggest that the gap between science and morality cannot be bridged with quite as much conviction as Haidt seems to suggest.
The book includes a detailed account of the evolutionary, psychological and anthropological case for social intuitionism, which is a particular account of cognition and morality. Crudely, it says that certain adaptive pressures in evolution gave rise to quick automatic associations that are largely emotional in nature, leading us to make evaluative judgments extremely quickly, which forms the true basis of our morality. On this account, reason only emerges after the fact, to rationalise the moral position we have already intuited.
A quick overview of Haidt’s palette of moral foundations includes:
- The Care/Harm Foundation is based on concern for others and a desire to protect them from harm.
- The Fairness/Cheating Foundation relates to a particular sense of justice, treating others in proportion to their actions, sometimes called proportionality, as in Aristotle’s famous line that ‘justice is giving each their due’
- The Liberty/Oppression Foundation is about resisting domination, and the sensitivity to people being tyrannized. Haidt says this “triggers an urge to band together to resist or overthrow bullies and tyrants.
- The Loyalty/Betrayal Foundation is about the love of tribes and team mates, about our drive to form cohesive coalitions, whether through families or nations.
- The Authority/Subversion Foundation is tradition and legitimate authority, grounded in respect and an appreciation for the structures provided by hierarchies.
- The Sanctity/Degradation Foundation is about avoiding disgusting things, foods and actions but it extends to a broader conception of purity or disgust, and our ideas about what is sacred
The claim is that we all have these moral foundations to a greater or lesser extent, but the degree to which they matter to us varies hugely depending on our political outlook. More to the point, our political outlooks are shaped by these moral foundations much more than we typically realise. Those with what Haidt calls WEIRD morality (western, educated, industrialised, rich and democratic) may struggle with this message, because we have a set notion of what moral means, but the social intuitionist perspective forces you to reconsider.
Haidt’s earlier and more controversial statement of his argument “What Makes People Vote Republican?” offers evidence to show many vote against their economic self-interest because they are motivated mostly by the extent to which candidates speak to the values above, and those on the right tend to speak to all of the moral foundations, while those on the left usually only offer a very concentrated form of the first and a little of the second and third. You might say progressives are ‘morally outnumbered’, which is not to say they are wrong, because there is no empirical way to determine how much weight we should give to each of the touchstones – that’s the value judgment that determines who we are.
Why UKIP Press Buttons others find hard to reach
***Disclaimer: What I’m about to say should not be read as an endorsement of any position, nor a justification for why it is held***
(Image via: http://thebackbencher.co.uk/tag/ukip/)
If you tune in to the tone and language of what UKIP say, rather than analyse the claims rationally, you begin to see the breadth of their appeal, because they are touching lots of these moral foundations,
- When UKIP ask for their country back from the EU they are tapping into the liberty/oppression foundation, resisting dominance of a foreign power, and relatedly activating ‘the legitimate authority foundation’.
- When UKIP speak passionately about limiting immigration they are tapping into loyalty and sanctity.
- When UKIP opposed gay marriage they were appealing to sanctity and degradation.
- When UKIP speak about red tape from Brussels they are tapping into ‘the liberty/tyranny foundation’.
- When UKIP speak about human rights law getting in the way of dealing with criminals they are tapping into fairness/cheating and liberty/oppression.
- Note that UKIP actually say very little about ‘the care foundation’, which is why people on the left, who see the world mostly through the care foundation, tend to think of UKIP as barmy, extreme, or callous.
When you think about these moral foundations, you can see that the risk of getting serious is partly that UKIP might lack the ideas, intellects and infrastructure to develop a credible and creative manifesto, and also that UKIP are popular not in spite of their lack of policies, but because the public don’t really associate them with policies at all.
UKIP are popular not in spite of their lack of policies, but because the public don’t really associate them with policies at all.
However, the most profound risk for UKIP lies deeper, because people are voting for them for ‘moral’ reasons that the other parties do not view as moral at all, and which are ‘moral’ in ways that are inherently anti-policy in spirit. The fifth or so of the electorate that are currently inclined to vote for UKIP are finding nourishment from UKIP’s manner and message, which appears to me to be a mixture of lionised ‘common sense’ and self-righteous indignation. ‘Policy’ is antithetical to both, because it requires details that are technocratic in spirit, and a position of one’s own that makes indignation more self-conscious, and vulnerable to counter-attack.
The other risk of developing policies is that the nature of the messenger changes from being a particular kind of anti-politics, anti-policy morality, to being another political party that looks less moral for fraternising with the enemy. UKIP are therefore in an interesting bind. They need policies to get serious, but getting serious about policy will dilute and diminish their ‘moral’ appeal.
Dr Jonathan Rowson is Director of the Social Brain Centre at the RSA.
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