More Evidence For My Thesis….

A recent paper published in Nature looked at the effects of cash transfers in a number of pilot programs around the globe. The researchers reported (in typical academic-ese): 

We evaluated the effects of large-scale, government-led cash transfer programmes on all-cause adult and child mortality using individual-level longitudinal mortality datasets from many low- and middle-income countries. We found that cash transfer programmes were associated with significant reductions in mortality among children under five years of age and women. Secondary heterogeneity analyses suggested similar effects for conditional and unconditional programmes, and larger effects for programmes that covered a larger share of the population and provided larger transfer amounts,…Our findings support the use of anti-poverty programmes such as cash transfers, which many countries have introduced or expanded during the COVID-19 pandemic, to improve population health.

This research focused on health; other studies have shown dramatic improvements in a variety of social outcomes.

I’ve long obsessed about what an updated social contract might look like, and whether it’s possible to craft a governing structure that both respects individual liberty and provides basic material security. My periodic musings revolve around two issues: whether anyone is truly free who struggles daily just to survive, and whether government safety-net policies can help unify an increasingly fragmented population.

The Greeks were right about that “golden mean” between extremes. The importance of hard work and individual talent shouldn’t be minimized, but neither should it be exaggerated. When the focus is entirely upon the individual, when successes are attributed solely to individual effort, we fail to recognize the social and legal structures that privilege some groups and impede others. 

When we ignore systemic barriers, we feed stereotypes and harden tribal affiliations. That’s why the first priority of a social contract should be to nurture what scholars call “social solidarity,” the ability of diverse citizens to see ourselves as part of an over-arching, inclusive American community.

A workable social contract connects citizens to a larger community in which they have equal membership and from which they receive equal support. The challenge is to achieve a healthy balance—to create a society that genuinely respects individual liberty within a renewed emphasis on the common good, a society that both rewards individual effort and talent, and nurtures the equal expression of those talents irrespective of tribal identity.

As I have frequently argued, policies can either increase or reduce polarization. Policies intended to help less fortunate citizens can be delivered in ways that stoke resentments, or in ways that encourage national cohesion.  Think about widespread public attitudes about welfare programs aimed at poor people, and contrast those attitudes with the overwhelming approval of and support for Social Security and Medicare.

Significant numbers of Americans stubbornly believe laziness and lack of motivation  are major causes of poverty, and that social welfare breeds dependence, despite ample evidence to the contrary. Social Security and Medicare are viewed differently. They’re universal programs; virtually everyone contributes to them and everyone who lives long enough benefits from them. Such programs avoid stigma.

That universal policies unify is an important and often overlooked argument favoring a Universal Basic Income. But pilot programs continue to highlight numerous other positive consequences.

America currently has a patchwork of state and federal programs, with bureaucratic barriers and means testing that operate to exclude most of the working poor. Welfare recipients are routinely stigmatized by moralizing lawmakers pursuing punitive measures aimed at imagined “Welfare Queens.” Meanwhile, current anti-poverty policies haven’t made an appreciable impact on poverty.

A Universal Basic Income is a cash grant sufficient to insure basic sustenance–and unlike welfare, a UBI has no phase-out, no marriage penalties, no people falsifying information.

Support for the concept isn’t limited to progressives. Milton Friedman proposed a “negative income tax,” and F.A. Hayek wrote “There is no reason why in a free society government should not assure to all, protection against severe deprivation in the form of an assured minimum income, or a floor below which nobody need descend.”

In 2016, Samuel Hammond of the libertarian Niskanen Center, described the “ideal” features of a UBI: its unconditional structure avoids creating poverty traps; it sets a minimum income floor, which raises worker bargaining power without wage or price controls; it decouples benefits from a particular workplace or jurisdiction; since it’s cash, it respects a diversity of needs and values; and it simplifies and streamlines bureaucracy, eliminating rent seeking and other sources of inefficiency.

Hammond’s point about worker bargaining power is especially important in today’s work world, with dramatically-diminished unions and the growing “gig economy.”  With a UBI (and single payer health coverage), workers would have freedom to leave abusive employers, unsafe work conditions, and uncompetitive pay scales.

A UBI wouldn’t level the playing field, but it sure would reduce the tilt.

A UBI would also have much the same positive effect on economic growth as a higher minimum wage. When poor people get money, they spend it, increasing demand—and increased demand is what fuels job creation. (If nobody is buying your widgets, you aren’t hiring people to produce more of them.)

Counter-intuitive as it may seem, a significant body of research supports the
importance of a robust social safety net to market economies. As Will Wilkinson of the  Niskanen Center has written, the Left fails to appreciate the important role of markets in producing abundance, and the Right refuses to acknowledge the indispensable role safety nets play in buffering the socially destructive consequences of insecurity.

I have previously written about the salutary effects of a UBI--effects the linked article (and several other studies) have confirmed. I have also suggested budgetary adjustments that could pay for it. 

Of course, it won’t happen.

As we’ve seen in other policy domains, notably health care,  American policymakers don’t care about evidence, no matter how persuasive. (Don’t confuse them with the facts!)

Maybe in my grandchildren’s lifetimes……

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Sin And Crime

Several years ago, I had a conversation with the Rabbi of the synagogue I had attended growing up. She had asked why I no longer belonged. When I responded that I didn’t believe in God, she retorted “Sheila, no one believes in the God you don’t believe in!”

What she meant, of course, was that I was rejecting a certain image of deity–the guy with a long white beard up in the sky who earns the gratitude of football players who win their games. (I always wonder whether they think their God hates the other team…) I have several friends who are Christian clergy who share the Rabbi’s more sophisticated concept of Godliness, and I have even thought that I could count myself a believer if we defined “God” as, say, the existence of humans’ ethical impulse.

What triggered these recollections and musings was a reminder of a class I taught for a couple of semesters “back in the day,” titled “Sin and Crime.” It was what we called a “Topics” class, a one-credit, two week offering, and it was intended to probe the consequences–and legitimacy–of basing criminal laws on religious conceptions of sin.

Given the renewed efforts of the biblical literalists who control today’s GOP, those consequences–and their illegitimacy–are worth revisiting.

The class began with a consideration of the difference between sin and crime. Sin, the students clearly understood, was violation of a religious precept, a behavior thought to be against the teaching of a particular faith tradition. An action that displeased one’s concept of God.

Crime, on the other hand, was rooted in government’s obligation to maintain order and protect the weak from the strong. Unlike theocracies, America’s particular approach to government is contractual: We the People give government a monopoly on the use of coercive force, and in return, government undertakes to keep some  people from harming others.

That practical, contractual approach was always inconsistent with plenty of laws that characterized an earlier America–blue laws that “kept the (Christian) sabbath holy” and Prohibition are a couple that come to mind. It is also inconsistent with laws against “consensual” behaviors, often called “victimless crimes.”  The Bill of Rights privileges personal autonomy, or self-government. A cherished (if often ignored) American principle is the right of individuals to form and hold their own moral, religious and political beliefs.

That focus on individual liberty and especially liberty of conscience is arguably incompatible with laws regulating prostitution, gambling, drug use, pornography, and  private, consensual sexual relations. (I still remember one of my students, a 40-something Black woman who often referenced her church, indignantly asking why she couldn’t sell her own body if for some reason she decided to do so…)

Obviously, some of these behaviors might lead to harm: the person who becomes dependent upon drugs might commit robberies to support his habit, the person consuming pornography might prey on children. But these consequences are rare and mostly conjectural, and just as we no longer  penalize drinking–we penalize drunk driving–lawmakers can make the necessary distinctions.

Turning what some religions categorize as sin into crimes creates all sorts of problems. Most consensual crimes cannot be fairly enforced (the local constable can’t invade bedrooms to ensure that no one is engaging in sodomy, for example), so these laws are usually justified as “setting a social standard.” In the real world, as many of my gay friends can attest, they are far more likely to end up encouraging selective enforcement. Research confirms that Whites use illicit drugs as much or more than Blacks, but enforcement occurs disproportionately in Black communities.

The  GOP’s single-minded focus on culture war–and especially, it’s persistent effort to deny civil equality to LGBTQ folks–is a result of the party’s takeover by Christian Nationalists. In a theocracy–the form of government they clearly favor–those in power can and do impose their religious beliefs on everyone else.

We’ve always had these Puritans, but they haven’t previously controlled one of the country’s two major parties.

Current estimates place these Evangelical Christians at 14% of the population, a percentage that shouldn’t be as worrisome as it is. But religious zealots are motivated and noisy –and they will vote, because they have remade the GOP into a religion, and by voting, they are venerating the guy with the white beard who lives in the sky, watches everything they do, and wants them to vanquish their enemies. (That would be the rest of us.)

They definitely believe in the God I don’t believe in…

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