Arlie Hochschild Quotes

Men who shared the load at home seemed just as pressed for time as their wives, and torn between the demands of career and small children...But the majority of men did not share the load at home. Some refused outright. Others refused more passively, often offering a loving shoulder to lean on, an understanding ear as their working wife faced the conflict they both saw as hers.

The choice is not, Reich argues, between a governed and an ungoverned market, but between a market governed by laws favoring monopolistic companies and one governed by those favoring small business.

Conservatives of yesterday seem moderate or liberal to us today.

Formerly, many men dominated women within marriage. Now, despite a much wider acceptance of women as workers, men dominate women anonymously outside the marriage. Patriarchy has not disappeared; it has changed form. In the old form, women were forced to obey an overbearing husband in the privacy of an unjust marriage. In the new form, the working single mother is economically abandoned by her former husband and ignored by a patriarchal society at large.

But if we get our souls saved, we go to Heaven, and Heaven is for eternity. We’ll never have to worry about the environment from then on. That’s the most important thing. I’m thinking long-term.

Across the country, red states are poorer and have more teen mothers, more divorce, worse health, more obesity, more trauma-related deaths, more low-birth-weight babies, and lower school enrollment. On average, people in red states die five years earlier than people in blue states. Indeed, the gap in life expectancy between Louisiana (75.7) and Connecticut (80.8) is the same as that between the United States and Nicaragua. Red states suffer more in another highly important but little-known way, one that speaks to the very biological self-interest in health and life: industrial pollution.

An empathy wall is an obstacle to deep understanding of another person, one that can make us feel indifferent or even hostile to those who hold different beliefs or whose childhood is rooted in different circumstances.

In 1960, when a survey asked American adults whether it would “disturb” them if their child married a member of the other political party, no more than 5 percent of either party answered “yes.” But in 2010, 33 percent of Democrats and 40 percent of Republicans answered “yes.” In fact, partyism, as some call it, now beats race as the source of divisive prejudice.

For the left, the flashpoint is up the class ladder (between the very top and the rest); for the right, it is down between the middle class and the poor. For the left, the flashpoint is centered in the private sector; for the right, in the public sector. Ironically, both call for an honest day’s pay for an honest day’s work.

Virtually every Tea Party advocate I interviewed for this book has personally benefited from a major government service or has close family who have.

Tea Party adherents seemed to arrive at their dislike of the federal government via three routes--through their religious faith (the government curtailed the church, they felt), through hatred of taxes (which they saw as too high and too progressive), and through its impact on their loss of honor.

The right seeks release from liberal notions of what they should feel—happy for the gay newlywed, sad at the plight of the Syrian refugee, unresentful about paying taxes. The left sees prejudice.

Just 158 rich families contributed nearly half of the $176 million given to candidates in the first phase of the presidential election of 2016—$138 million to Republicans and $20 million to Democrats.

We, on both sides, wrongly imagine that empathy with the “other” side brings an end to clearheaded analysis when, in truth, it’s on the other side of that bridge that the most important analysis can begin.

A political campaign has a central place in the cultural life of a people. It tells citizens what issues powerful people think are worth hearing about.

Our polarization, and the increasing reality that we simply don't know each other, makes it too easy to settle for dislike and contempt.

Fox News stokes fear. And the fear seems to reflect that of the audience it most serves—white middle- and working-class people.

the more that people confine themselves to likeminded company, the more extreme their views become.

Arlie Russell Hochschild resume "el daño colateral" fundamental causado en el curso de la invasion consumista en una expresion tan incisiva como sucinta: "la materialización del amor".

The more at risk a person is to exposure to hazardous waste, nationwide, we discovered, the less likely a person was to be worried about it, and the more likely to be a conservative Republican.

If, in 2010, you lived in a county with a higher exposure to toxic pollution, we discovered, you are more likely to believe that Americans “worry too much” about the environment and to believe that the United States is doing “more than enough” about it. You are also more likely to describe yourself as a strong Republican.

The workplace would allow parents to work part time, to share jobs, to take personal leaves to give birth, tend to a sick child, or care for a well one. As Delores Hayden has envisioned in Redesigning the American Dream, it would include affordable housing closer to places of work and perhaps community-based meal and laundry services.

As one man explains, "A lot of us have done okay, but we don't want to lose what we've got, see it given away." When I ask him what he saw as being "given away," it was not public waters given to dumpers, or clean air give to smoke stacks. It was not health or years of life. It was not lost public sector jobs. What he felt was being given away was tax money to support non-working people and non-deserving people--and not just tax money, but honor too.

Many workers in the petrochemical plants were conservative Republicans and avid hunters and fishers and felt caught in a terrible bind. They loved their magnificent wilderness. They remembered it as children. They knew it and respect it as sportsmen. But their jobs were in industries that polluted--often legally--this same wilderness.

Memory, Evans-Pritchard reasoned, was an indirect expression of power. The Arenos faced structural amnesia about something else and linked it to a different source of power: the Louisiana Chemical Association, the Society of the Plastics Industry, the Vinyl Institute, Shell Oil, PPG Industries, and their leaders in government. Spokesmen for this source of power drew the popular imagination to the exciting economic fugure. The Arenos felt that their silent bayou, their buried kin, their dead trees were forgotten.

Those on the far right I came to know felt two things. First, they felt the deep story was true. Second, they felt that liberals were saying it was not true, and that they themselves were not feeling the right feelings. Blacks and women who were beneficiaries of affirmative action, immigrants, refugees, and public employees were not really stealing their place in line, liberals said. So don't feel resentful. Obama's help to these groups was not really a betrayal, liberals said. The success of those who cut ahead was not really at the expense of white men and their wives. In other words, the far right felt that the deep story was their real story and that there was a false PC cover-up of that story. They felt scorned. "People think we're not good people if we don't fee sorry for blacks and immigrants and Syrian refugees," one man told me. "But I am a good person and I don't feel sorry for them." With the cover-up, as my new friends explained to me, came the need to manage the appearance of their real feelings and even, to some extent, the feelings themselves. They didn't have to do this with friends, neighbors, and family. But they realized that the rest of America did not agree. ("I know liberals want us to feel sorry for blacks. I know they think they are so idealistic and we aren't," one woman told me.) My friends on the right felt obliged to try to modify their feelings, and they didn't like having to do that; they felt under the watchful eye of the "PC police." In the realm of emotions, the right felt like they were being treated as the criminals, and the liberals had the guns.

think they overregulate the bottom because it’s harder to regulate the top.

The Arenos felt that their silent bayou, their buried kin, their dead trees were forgotten, like the female half of the Nuer. Coming

[T]he Tea Party was not so much an official political group as a culture, a way of seeing and feeling about a place and its people.

But in Louisiana, the Great Paradox was staring me in the face--great pollution and great resistance to regulating polluters.

In the life of one man, Lee Sherman, I saw reflected both sides of the Great Paradoz--the need for help and a principled refusal of it.

They had children to take care of and felt wary of supporting any environmental movement or federal government action that might jeopardize them.

Part of the psychological program is that people think they’re free when they’re not,” he said. “A company may be free to pollute, but that means the people aren’t free to swim.

racism refers to the belief in a natural hierarchy that places blacks at the bottom, and the tendency of whites to judge their own worth by distance from that bottom.

They were braving the worst of an industrial system, the fruits of which liberals enjoyed from a distance in their highly regulated and cleaner blue states.

The Big Sort: Why the Clustering of Like-Minded Americans Is Tearing Us Apart by Bill Bishop and Robert G. Cushing,

The Righteous Mind, for example, Jonathan Haidt

The Managed Heart: Commercialization of Human Feeling, sociologist Arlie Russell Hochschild introduced the notion of “emotional labor.

If the power elite want to forget about pollution, and if they impose structural amnesia on a community, you need an omnipotent mind to remember how things once were. You needed, the Arenos felt, God.

Tea Party advocates work in or run small businesses. Yet the politicians they support back laws that consolidate the monopoly power of the very largest companies that are poised to swallow up smaller ones.

Given such an array of challenges, one might expect people to welcome federal help. In truth, a very large proportion of the yearly budgets---in the case of Louisiana, 44 percent---do come from federal funds…

Blacks, women, immigrants, refugees, brown pelicans—all have cut ahead of you in line. But it’s people like you who have made this country great. You feel uneasy. It has to be said: the line cutters irritate you. They are violating rules of fairness. You resent them, and you feel it’s right that you do. So do your friends. Fox commentators reflect your feelings, for your deep story is also the Fox News deep story.

In a racially separated world, it's possible to have racial disadvantage without racial prejudice. Whites can turn for help to white neighbors with good connections in the plant. Blacks turn to black neighbors without them.

If love is a precious resource, it is not one simply extracted from the Third World and implanted in the First; rather, it owes its very existence to a particular cultural alchemy that occurs in the land to which it is imported.

The stock image of the early twentieth century, the "Negro" minstrel, a rural simpleton, the journalist Barbara Ehrenreich notes, has now been upgraded, whitened, and continued in such television programs as Duck Dynasty and Here Comes Honey Boo Boo.

Instead of the country agreeing with her community on the natural rightness of heterosexual marriage as the center of family life, she was now obliged to defend herself against the idea that these views were sexist, homophobic, old-fashioned, and backward.

In the aftermath of Hurricane Katrina, the state legislature set up the Southeast Flood Control Commission to come up with a plan for protecting Louisiana from floods. They concluded that the best course of action was to fill in the canals and repair the shore. Since this was a task the oil companies had in their contracts agreed to do, and had not done, in 2014 the commission did what had never been done: it sued the ninety-seven responsible oil companies. Governor Jindal quickly squashed the upstart commission. He removed members from it. He challenged its right to sue. In another unprecedented move, the legislature voted to nullify—retroactively—the lawsuit by withdrawing the authority to file it from those who had done so. A measure (SB 553) called for costs of repairs to be paid, not by the oil companies, but by the state’s taxpayers.

An empathy wall is an obstacle to deep understanding of another person, one that can make us feel indifferent or even hostile to those who hold different beliefs or whose childhood is rooted in different circumstances. In a period of political tumult, we grasp for quick certainties. We

The split has widened because the right has moved right, not because the left has moved left. Republican presidents Eisenhower, Nixon, and Ford all supported the Equal Rights Amendment. In 1960, the GOP platform embraced "free collective bargaining" between management and labor. REpublicans boasted of "extending the minimum wage to several million more workers" and "strengthening the unemployment insurance system and extension of its benefits." Under Dwight Eisenhower, top earners were taxed at 91 percent; in 2015, it was 40 percent. Planned Parenthood has come under serious attack from nearly all Republican presidential candidates running in 2016. Yet a founder of the organization was Peggy Goldwater, wife of the 1968 conservative Republican candidate for president Barry Goldwater. General Eisenhower called for massive invenstment in infrastructure, and now nearly all congressional Republicans see such a thing as frightening government overreach. Ronald Reagan raised the national debt and favored gun control, and now the Republican state legislature of Texas authorizes citizens to "open carry" loaded guns into churches and banks. Conservatives of yesterday seem moderate or liberal today.

The Greek word “nostalgia” derives from the root nostros, meaning “return home,” and algia, meaning “longing.” Doctors in seventeenth-century Europe considered nostalgia an illness, like the flu, mainly suffered by displaced migrant servants, soldiers, and job seekers, and curable through opium, leeches, or, for the affluent, a journey to the Swiss Alps. Throughout time, such feeling has been widely acknowledged. The Portuguese have the term saudade. The Russians have toska. The Czechs have litost. Others too name the feeling: for Romanians, it’s dor, for Germans, it’s heimweh. The Welsh have hiraeth, the Spanish mal de corazon. Many

But Republicans put God and family on their side and 'we like that. The Scripture says Jesus wants us to be about his Father's business.' Their faith had guided them through a painful loss of family, friends, neighbors, frogs, turtles, and trees [from the pollution left by petrochemical companies in Louisiana's Cancer Alley].

Templet refers me to a 1992 study by the MIT political scientist Stephen Meyer, who rated the fifty states according to the strictness of their environmental protection. Meyer then matched regulatory strictness to economic growth over a twenty-year period and found that the tougher the regulation, the more jobs were available in the economy.

The basic feeling around town was that one shouldn't get too hung up on the environment, feel too nostalgic for cleaner times, or be too retro; that wasn't what residents were 'supposed to feel.' That's because a fracking boom was on, and many new industries were on their way to Lake Charles to process the natural gas it freed from the cracked earth.

Local waterways had long been contaminated from many sources. But in 1987, the state at last issued a seafood advisory for Bayou d'Inde, the Calcasieu Ship Channel, and the estuary to the Gulf of Mexico. ... From net to plate—fishermen, grocery stores, trucking companies, and restaurant workers—all were furious at the government officials who had declared the seafood advisory.

am fascinated by this gap in work and perception. The answer, I think, lies in that space between the work husbands do and the work they think they do. What noticing is lost here? In her book The Time Bind, Arlie Russell Hochschild writes that this work is upkeep, it is labor, and much like the work of home repair, it requires “noticing, acknowledging, and empathizing with the feelings of family members, patching up quarrels, and soothing hurt feelings.” In sum, the work of a home, of a life, is paying attention. Knowing that the dishwasher drain needs to be cleaned, that the counter is sticky, that the socks need to be matched: It’s the work of noticing that isn’t being done. And what is lost when the people who love us do not see our labor? It’s our happiness. —

According to Berkeley sociologist Arlie Hochschild, if you're feeling an intense emotion like anxiety or anger, there are two ways to manage it: surface acting or deep acting. Surface acting involves putting on a mask--modifying your speech, gestures, and expressions to present yourself as unfazed...In deep acting, known as method acting in the theater world, you actually become the character you wish to portray. Deep acting involves changing your inner feelings, not just your outer expressions of them...Deep acting turns out to be a more sustainable strategy for managing emotions than surface acting. Research shows that surface acting burns us out: Faking emotions that we don't really feel is both stressful and exhausting. If we want to express a set of emotions, we need to actually experience them.

The Measure of America, a report of the Social Science Research Council, ranks every state in the United States on its “human development.” Each rank is based on life expectancy, school enrollment, educational degree attainment, and median personal earnings. Out of the 50 states, Louisiana ranked 49th and in overall health ranked last. According to the 2015 National Report Card, Louisiana ranked 48th out of 50 in eighth-grade reading and 49th out of 50 in eighth-grade math. Only eight out of ten Louisianans have graduated from high school, and only 7 percent have graduate or professional degrees. According to the Kids Count Data Book, compiled by the Annie E. Casey Foundation, Louisiana ranked 49th out of 50 states for child well-being. And the problem transcends race; an average black in Maryland lives four years longer, earns twice as much, and is twice as likely to have a college degree as a black in Louisiana. And whites in Louisiana are worse off than whites in Maryland or anywhere else outside Mississippi. Louisiana has suffered many environmental problems too: there are nearly 400 miles of low, flat, subsiding coastline, and the state loses a football field–size patch of wetland every hour. It is threatened by rising sea levels and severe hurricanes, which the world’s top scientists connect to climate change.

The English language doesn’t give us many words to describe the feeling of reaching out to someone from another world, and of having that interest welcomed. Something of its own kind, mutual, is created. What a gift. Gratitude, awe, appreciation; for me, all those words apply and I don’t know which to use. But I think we need a special word, and should hold a place of honor for it, so as to restore what might be a missing key on the English-speaking world’s cultural piano. Our

Issued in February 2012, and still online as of May 5, 2016, the report was written by one set of state officials for another. After a chilling description of a “cancer slope factor,” the report continues, in a matter-of-fact tone, to advise the recreational fisherman on how to prepare a contaminated fish to eat: “Trimming the fat and skin on finfish, and removing the hepatopancreas from crabs, will reduce the amount of contaminants in the fish and shellfish,” the document reads.

Left or right, we all happily use plastic combs, toothbrushes, cell phones, and cars, but we don't all pay for it with high pollution. As research for this book shows, red states pay for it more—partly through their own votes for easier regulation and partly through their exposure to a social terrain of politics, industry, television channels, and a pulpit that invites them to do so. In one way, people in blue states have their cake and eat it too, while many in red states have neither.

Not only have the country's two main political parties split further apart on such issues, but political feeling also runs deeper than it did in the past. In 1960, when a survey asked American adults whether it would "distrub" them if their child married a member of the other political party, no more than 5 percent of either party answered "yes." But in 2010, 33 percent of Democrats and 0 percent of Republicans answered "yes." In fact, partyism, as some call it, now beats race as the source of divisive prejudice.

Harold adds an important idea to that of Evans-Pritchard. "The state always seems to come down on the little guy," he notes. "Take this bayou. If your motorboat leaks a little gas into the water, the warden'll write you up. But if companies leak thousands of gallons of it and kill all the life here? The state lets them go. If you shoot an endangered brown pelican, they'll put you in jail. But if a company kills the brown pelican by poisoning the fish he eats? They let it go. I think they overregulate the bottom because it's harder to regulate the top.

Lee, who had borne the guilt of polluting public waters and been cheated by a dishonest official at a tax office, wanted to feel vindicated. The tax office was corrupt, and taxes themselves were connected to dishonesty, he felt.... At issue in politics was trust. It was hard enough to trust people close at hand, and very hard to trust those far away; to locally rooted people, Washington D.C, felt very very far away. ...[Everyone] felt like victims of a frightening loss--or was it theft?--of their cultural home, their place in the world, and their honor.

I heard a great deal about freedom in the sense of freedom to—to talk on your cellphone as you drove a car, to pick up a drive-in daiquiri with a straw on the side, to walk about with a loaded gun. But there was almost no talk about freedom from such things as gun violence, car accidents, or toxic pollution. General Honoré was no nervous nelly, but he was mindful of the vulnerable communities around the "self-regulated" plants. "Part of the psychological program is that people think they're free when they're not," he said. "A company may be free to pollute, but that means the people aren't free to swim.

couldn’t they join a good fight? The coastal land of Louisiana had long been slowly sinking into the Gulf of Mexico. The state’s coast provides 40 percent of the nation’s wetlands, and its commercial fisheries provide a quarter to a third of the nation’s seafood. Experts agree that a major cause of the land’s subsidence is the extraction of oil and saltwater intrusion. Over the years, oil companies have dredged hundreds of canals and laid down pipeline through which oil drilled in the Gulf has been piped inland. Saltwater seeps in along the canals, killing grasses that once provided protection against Louisiana’s frequent tropical storms. Since 1930, the state had already lost an area equal to the size of Delaware—an average football field every hour.

Finally, we came to Madonna's basic feeling that Limbaugh was defending her against insults she felt liberals were lobbing at her: "Oh, liberals think that Bible-believing Southerners are ignorant, backward, rednecks, losers. They think we're racist, sexist, homophobic, and maybe fat." Her grandfather had struggled as a desperately poor Arkansas sharecropper. She was a gifted singer, beloved by a large congregation, a graduate of a two-year Bible college, and a caring mother of two. In this moment, I began to recognize the power of blue-state catcalls taunting red state residents. Limbaugh was a firewall against liberal insults thrown at her and her ancestors, she felt. Was the right-wing media making them up to stoke hatred, I wondered, or were there enough blue-state insults to go around?

Our polarization, and the increasing reality that we simply don’t know each other, makes it too easy to settle for dislike and contempt. I first experienced reaching out and being reached out to as the child of a Foreign Service Officer. In my child’s mind, I had been given a personal mission, parallel to my father’s, to befriend the people of all the foreign countries my father’s job took us to. I was instructed to reach out, I imagined, to people who spoke, dressed, walked, looked, and worshipped differently than we did. Had my father asked me to do this? I don’t think so. […] Curiously, I felt that same gratitude for connection when, many decades later, I drove from plant to plant with Sharon, and when I talked to the many others I met in the course of researching this book. I felt I was in a foreign country again, only this time it was my own.

A Lake Charles-based artist, Sally was a progressive Democrat who in 2016 primary favored Bernie Sanders. Sally's very dear friend and worl-traveling flight attendant from Opelousas, Louisiana, Shirley was an enthusiast for the Tea Party and Donald Trump. Both woman had joined sororities at LSU. Each had married, had three children, lived in homes walking distance apart in Lake Charles, and had keys to each other's houses. Each loved the other's children. Shirley knew Sally's parents and even consulted Sally's mother when the two go to "fussing to much." They exchanged birthday and Christmas gifts and jointly scoured the newspaper for notices of upcoming cultural events they had, when they were neighbors in Lake Charles, attended together. One day when I was staying as Shirley's overnight guest in Opelousas, I noticed a watercolor picture hanging on the guestroom wall, which Sally had painted as a gift for Shirley's eleven-year-old daughter, who aspired to become a ballerina. With one pointed toe on a pudgy, pastel cloud, the other lifted high, the ballerina's head was encircled by yellow star-like butterflies. It was a loving picture of a child's dream--one that came true. Both women followed the news on TV--Sally through MSNBC's Rachel Maddow, and Shirley via Fox News's Charles Krauthammer, and each talked these different reports over with a like-minded husband. The two women talk by phone two or three times a week, and their grown children keep in touch, partly across the same politcal divide. While this book is not about the personal lives of these two women, it couldn't have been written without them both, and I believe that their friendship models what our country itself needs to forge: the capacity to connect across difference.

As I was trying to climb this slippery empathy wall, a subversive thought occurred to me: do we need all the new plastic the American Chemical Association is promising us? Weren’t we entering into a strange cycle? Many people I was talking to carried around plastic water bottles, partly for convenience, partly out of distrust of local waters. And with cheap natural gas at hand, the American Chemical Association said it could triple the amount of feedstock needed to make plastic. But if we triple our plastics, more petrochemical companies will pollute more public waters, which will lead more people to pay for more plastic bottles filled with ever more scarce clean water. We’ll throw away more plastic bottles, buy more, and further expand the market for plastic, the production of which pollutes water. But I was straying from my goal, getting into the spirit of things. Two

A great paradox...red states are poorere and have more teen mothers, more divorce, worse health, more obesity, more trauma-related deaths, more low-birth-weight babies, and lower school enrollment....The gap in life expectancey between Louisiana (75.7) and Connecticut (80.8) is the same as that between the U.S. and Nicaragua....And the problem transcends race; an average black in Maryland lives four years longer, earns twice as much, and is twice as likely to have a college degree as a black in Louisiana. And whites in Louisiana are wrose off than whites in Maryland or anywhere else outside Mississippi. Louisiana has suffered many environmental problems too: there are nearly 400 miles of low, flat, subsiding coastline, adn the state loses a football field-size patch of wetland every hour. It is threatened by rising sea levels and severe hurricanes, which the world's top scientists connect to climate change.

Liquor, guns, motorcycle helmets (legislation had gone back and forth on that)—mainly white masculine pursuits—are fairly unregulated. But for women and black men, regulation is greater. Within given parameters, federal law gives women the right to decide whether or not to abort a fetus. But the state of Louisiana has imposed restrictions on clinics offering the procedure, which, if upheld in the U.S. Supreme Court, would prevent all but one clinic, in New Orleans, from offering women access to it. Any adult in the state can also be jailed for transporting a teenager out of state for the purposes of an abortion if the teen has not informed her parents. Young black males are regulated too. Jefferson Davis Parish passed a bill banning the wearing of pants in public that revealed "skin beneath their waists or their underwear" and newspaper accounts featured images, taken from the back, of two black teenage boys exposing large portions of their undershorts. The parish imposed a $50 fine for a first offense and $100 for a second.

The family has long been a haven in a heartless world, the one place immune to market forces and economic calculations, where the personal, the private, and the emotional hold sway. Yet, that is no longer the case: everything that was once part of private life--love, friendship, child rearing--is being transformed into packaged expertise to be sold back to confused, harried Americans... From dating services that train you to be the CEO of your love life to wedding planners who create a couple's "personal narrative"; from nameologists (who help you name your child) to wantologists (who help you name your goals); from commercial surrogate farms in India to hired mourners who will scatter your loved one's ashes in the ocean of your choice.

Today, although many such strikes continue—the Walmart strike of 2012, for example—many industrial work sites have been moved offshore to Mexico, China, Vietnam, and elsewhere. Other forms of social conflict have arisen in different theaters. One theater animates the politics of the left. It focuses on conflict in the private sector between the very richest 1 percent and the rest of America. Occupy Wall Street has such a focus. It is not between owner and worker over a higher wage or shorter hours of work. It is between haves and have-nots, the ever-more-wealthy 1 percent and the other 99 percent of Americans. What feels unfair to Occupy activists is not simply unfair recompense for work (the multi-million dollar bonuses to hedge fund managers alongside the $8.25 hourly rate for Walmart clerks) but the absence of tax policies that could help restore America as a middle-class society. For the right today, the main theater of conflict is neither the factory floor nor an Occupy protest. The theater of conflict—at the heart of the deep story—is the local welfare office and the mailbox where undeserved disability checks and SNAP stamps arrive. Government checks for the listless and idle—this seems most unfair. If unfairness in Occupy is expressed in the moral vocabulary of a “fair share” of resources and a properly proportioned society, unfairness in the right’s deep story is found in the language of “makers” and “takers.” For the left, the flashpoint is up the class ladder (between the very top and the rest); for the right, it is down between the middle class and the poor. For the left, the flashpoint is centered in the private sector; for the right, in the public sector. Ironically, both call for an honest day’s pay for an honest day’s work.

Jackie was a Worshipper. She had developed a worshipful attitude and a capacity for meaningful renunciation. Instead of overcoming her aversion to regulation, Jackie spoke of learning to live without it. In this way, she echoed Team Loyalists like Janice Areno. You accommodate. Clean air and water; those were good. She wanted them, just as she wanted a beautiful home. But sometimes you had to do without what you wanted. You couldn’t have both the oil industry and clean lakes, she thought, and if you had to choose, you had to choose oil.

As I reviewed the social terrain of the right-leaning people I had come to know—the companies, the state government, the church, Fox News—I reflected on my keyhole issue. Everyone I was talking to was enduring a great deal of pollution and despite the silence from companies, politicians, and state officials, nearly everyone clearly knew it. To some, such as Lee Sherman and Harold and Annette Areno, exposure had become the defining experience of their lives. To others, it was a passing matter. While many, like Madonna Massey, spoke of their love of capitalism, the dominant industry in their economy presented a decidedly mixed story. Oil was highly automated and accounted for some 15 percent of jobs—and even some of those were going to foreign workers at lower pay. The state had made huge cuts to local jobs and social services in order to bring in companies and, instead of money trickling down, a third of it was leaking out. To some degree, the community had become the site of local production without being the site of local producers. They were victims without a language of victimhood.

The right seeks release from liberal notions of what they should feel—happy for the gay newlywed, sad at the plight of the Syrian refugee, unresentful about paying taxes. The left sees prejudice. Such rules challenge the emotional core of right-wing belief. And it is to this core that a free-wheeling candidate such as the billionaire entrepreneur Donald Trump, Republican candidate for president in 2016, can appeal, saying, as he gazes upon throngs of supporters, “See all the passion.” We can approach that core, I came to see, through what I call a “deep story,” a story that feels as if it were true. As though I were seeing through Alice’s looking glass, the deep story was to lead me to focus on a site of long-simmering social conflict, one ignored by both the “Occupy Wall Street” left—who were looking to the 1 and the 99 percent within the private realm as a site of class conflict—and by the anti-government right, who think of differences of class and race as matters of personal character. The deep story was to take me to the shoulds and shouldn’ts of feeling, to the management of feeling, and to the core feelings stirred by charismatic leaders.

In the undeclared class war, expressed through the weary, aggravating, and ultimately enraging wait for the American Dream, those I came to know developed a visceral hate for the ally of the “enemy” cutters in line—the federal government. They hated other people for needing it. They rejected their own need of it—even to help clean up the pollution in their backyard.

41 percent of all Americans believe the Second Coming “probably” or “definitely” will happen by the year 2050. Images of the rapture that believers have posted on the Internet suggest a growing gulf between those who rise to Heaven and those who stay on earth. In one image, svelte, well-dressed adults rise to a blue sky. Perhaps the rapture speaks to shared and understandable anxieties about an earthly economy, it occurs to me. For many congregants, well-paid, union-protected jobs through which a man could support a stay-at-home wife are gone for all but a small elite. Given automation and corporate offshoring, real wages of high school–educated American men have fallen 40 percent since 1970. For the whole bottom 90 percent of workers, average wages have flattened since 1980. Many older white men are in despair. Indeed, such men suffer a higher than average death rate due to alcohol, drugs, and even suicide. Although life expectancy for nearly every other group is rising, between 1990 and 2008 the life expectancy of older white men without high school diplomas has been shortened by three years—and truly, it seems, by despair. In their tough secular lives, life may well feel like “end times.

1.​Early in the book, when introducing her important idea of “empathy walls,” Arlie Russell Hochschild mentions that in 1960 fewer than 5 percent of Americans would have been disturbed if their child married a member of the opposite political party, while in 2010 over 30 percent would find it troubling. Clearly this speaks to our ever-increasing political divide. Have you yourself experienced or observed this phenomenon in your community? (p. 6) 2.​Hochschild argues that our political split has widened because “the right has moved right—not because the left has moved left.” Do you agree or disagree? Is her evidence persuasive? What are the implications for our democracy? (p. 7) 3.​What does Hochschild consider “the Great Paradox” and why is Louisiana an extreme example? (p. 8) 4.​Early on as well as later in the book, Hochschild mentions the friendship of Sally Cappel and Shirley Slack and says she believes “their friendship models what our country needs to forge: the capacity to connect across difference.” Do you agree? Do you have friends from across the political divide? What challenges do these “across-the-divide” friendships present? (pp. 13, 240)

Discuss the story of Lee Sherman—how does he represent “the Great Paradox through a keyhole”? How is it possible for an environmentalist whistle blower to also be a member of the Tea Party? (p. 33) 6.​When telling the story of Harold Areno, Hochschild quotes him as saying, “If you shoot an endangered brown pelican, they’ll put you in jail. But if a company kills the brown pelican by poisoning the fish he eats? They let it go. I think they overregulate the bottom because it’s harder to regulate the top.” Hochschild mentions the brown pelican throughout the book—how does the pelican function as an important motif in the book? (pp. 52, 138, 212) 7.​When spending time with the General, whom Hochschild calls an “empathy wall leaper,” she writes that Louisiana residents prize the freedom to do certain things but resent the freedom from things like gun violence or toxic pollution, even when such restrictions might improve their lives. How does the General deal with what he calls this “psychological program”? (p. 71) 8.​Hochschild provides overwhelming evidence that establishes a correlation between pollution and red states. She also discusses a report from the 1980s that helped identify communities that would not resist “locally undesirable land use.” Do you think she’s right to connect this profile of the “least resistant personality” with the General’s idea of the “psychological program”? (p. 81, Appendix B) 9.​In a moment of feeling stuck on her own side of the empathy wall, Hochschild asks Mike Schaff what the federal government has done that he feels grateful for. What do you make of his answer and the idea that the less you depend on the government, the higher your status? Do you feel one’s status is diminished by receiving government help of any sort? Do others you know feel this way—and why? Do you think people generally feel less gratitude to the government today than in the past? What are you grateful for from the government? (pp. 113–114)

Discuss the role of religion in the lives of the individuals Hochschild profiles in determining their political choices, priorities, and outlook. How does it contribute to the Great Paradox? What do you make of Hochschild’s observation that the churches she visited “seemed to focus more on a person’s moral strength to endure than on the will to change the circumstances that called on that strength”? (pp. 124, 179) 11.​Hochschild says that Fox News exerts a powerful influence over her Tea Party friends—what is it about Fox that appeals to them and what do they find troubling about liberal commentators? Is all media biased? What media do you read, watch, or listen to, and do you think it is impartial? (p. 126) 12.​In the chapter “The Deep Story,” Hochschild presents the perspective of people she meets to understand and explain their point of view, focusing on feelings and emotions. Does this ring true to you? Hochschild says we all have a “deep story”—do you agree? What is yours? (p. 135) 13.​In this same chapter, Hochschild suggests that blue-collar Americans have felt marginalized in a number of ways, including by the election of President Obama. How do you think these feelings culminated in the election of Trump? What role did racism possibly play in the election? Later, Hochschild attends a Trump rally—why does she call him an “emotions candidate”? (p. 140, 225) 14.​How does Hochschild’s idea of racism differ from Mike Schaff’s? Which resonates more with you? (pp. 147) 15.​Throughout the book, Hochschild discusses the Great Paradox mainly in terms of the environment. But she also notes that by embracing the free market—which favors big business—Tea Party members are often working against their own interests, since many of these members own or work for small businesses. Why does their deep story make it hard for them to see this? Must we choose between the free market and a healthy environment? (p. 150)

16.​Hochschild presents Mike and Donny’s argument about the I-10 bridge as dialogue—how does this capture the Great Paradox? If you could enter the conversation, what would you say to Mike and/or Donny? (p. 185) 17.​What role does memory play in Hochschild’s story of the people she meets with regard to the environmental disasters, the development of industry, and the way things used to be? Looking at Hochschild’s visit with Mayor Hardey, how do industry and local government allow the potential disaster and pollution to re-occur in the name of business? What is it about the residents’ deep story that allows them to be susceptible to “structural amnesia”? (pp. 51, 90, 198) 18.​How does Hochschild explain Tea Party members’ identification with Trump and the 1 percent? After reading Strangers in Their Own Land, are there ideas or stories that you can draw from the book that help you understand Trump’s victory? (p. 217) 19.​What does Hochschild mean by the “Northern strategy”—and how does it fit into the historical narrative she provides? She suggests that the Southern legacy of secession has been applied to social class: it’s not that the South is seceding from the North but that the rich are seceding from the poor. What do you make of this point? (p. 220) 20.​By the end of the book, Hochschild expresses admiration for her new Tea Party friends, mentioning their capacity for loyalty, sacrifice, and endurance. Are there other notable traits you became aware of while reading the book? (p. 234) 21.​Many of the people Hochschild meets are worried about jobs and blame government regulations for getting in the way of jobs. Yet the petrochemical companies in Louisiana are for the most part owned by foreign companies, so the money leaves the state and the jobs are often held by temporary workers from the Philippines or Mexico. How do you explain this disconnect? 22.​Did the book make you feel hopeful about climbing the empathy wall and the possibility of bridging the political divide with people in your own community?

23.​In Appendix C, Hochschild provides some startling research that contradicts more than a few commonly held perceptions. For example, 40 percent of people do not work for the federal and state government; the correct number is 1.9 percent. And it’s not true that “the more environmental regulations we have, the fewer jobs.” Why are the perceptions of some of the people Hochschild writes about so deeply at odds with the research and facts? 24.​Hochschild argues that left and right focus on different areas of conflict or “flashpoints.” Do you agree? (p. 236) 25.​Hochschild says that our deep stories lead us to embrace certain aspects of reality and avoid others. What aspect of reality does the right tend to avoid? What about the left? 26.​Hochschild argues that attached to the deep story of the right and left are different strategies for coping with the new trends in globalization, which are frightening to both sides. Which resonates more with you? Do you think different versions of the deep story apply to voters in rural areas or rust belt towns? (p. 236) 27.​Some readers and critics have reported having been changed by the experience of reading Strangers in Their Own Land. Did the book change the way you see the world or think or feel?

In some ways, this paradox bears resemblance to the one examined by the sociologist Arlie Russell Hochschild in her 2016 book Strangers in Their Own Land: Anger and Mourning on the American Right. Hochschild traveled to rural Louisiana—where waterways are among the most polluted in the nation—to ask how it is that poor southern whites whose land, water, and bodies have been devastated by industrial toxicity continue to vote for probusiness conservatives committed to deregulation and, hence, environmental destruction.74 In other words, why do poor southern whites undermine their own best interests? Hochschild finds the answer in a complex mix of rural whites’ gratitude for their industrial jobs, their Christian belief that God will ultimately restore any human damage done to the Earth and to their own bodies, and their belief that the government cannot be trusted to help them. Similarly, in attempting to understand the misogyny paradox, we might ask how it is that so many women are investing in straight relationships, when these relationships so often cause them damage? The queer theorist Lauren Berlant’s analysis of “cruel optimism”—the term she uses to describe “the condition of maintaining an attachment to a significantly problematic object”—may be useful here. Berlant asks, “Why do people stay attached to conventional good-life fantasies . . . when the evidence of their instability [and] fragility . . . abound?” People persist in these attachments, Berlant explains, because the fantasy object provides a “sense of what it means to keep on living and looking forward to being in the world.”75

People on the right seemed to be strongly moved by three concerns—taxes, faith, and honor.

They remembered against the great forgetting of industry and state government.

601If love is a precious resource, it is not one simply extracted from the Third World and implanted in the First; rather, it owes its very existence to a particular cultural alchemy that occurs in the land to which it is imported.

We're on this earth for a limited amount of time," he says, leaning on the edge of the window. "But if we get our souls saved, we got to Heaven, and Heaven is for eternity. We'll never have to worry about the environment from then on. That's the most important thing. I'm thinking *long-term*.

Tea Party Republicans share the perception that the country they grew up in is “slipping away, threatened by the rapidly changing face of what they believe is the ‘real’ America.” To quote the title of sociologist Arlie Hochschild’s recent book, they perceive themselves to be “strangers in their own land.” This perception may explain the rise of a discourse that distinguishes “real Americans” from those associated with liberals and the Democratic Party. If the definition of “real Americans” is restricted to those who are native-born, English-speaking, white, and Christian, then it is easy to see how “real Americans” may view themselves as declining. As Ann Coulter chillingly put it, “The American electorate isn’t moving to the left—it’s shrinking.” The perception among many Tea Party Republicans that their America is disappearing helps us understand the appeal of such slogans as “Take Our Country Back” or “Make America Great Again.” The danger of such appeals is that casting Democrats as not real Americans is a frontal assault on mutual toleration.

Companies made money and were beholden to stockholders; it was understandable if they tried to “cover their ass,” people told me. But the government was paid to protect people, so one could expect much more of them.

I’m giving you my Bible answers. I’m not well educated.

It is as if the wealthy parts of the world are running short on precious emotional and asexual resources and have had to turn to poorer regions for fresh supplies.

Sincerity” is detrimental to one’s job, until the rules of salesmanship and business become a “genuine” aspect of oneself. —C. Wright Mills

In the history of American fatherhood, there have been roughly three stages, each a response to economic change. In the first, agrarian stage, a father trained and disciplined his son for employment, and often offered him work on the farm, while his wife brought up the girls. (For blacks, this stage began after slavery ended.) As economic life and vocational training moved out of the family in the early nineteenth century, fathers left more of the child-rearing to their wives. According to the historian John Nash, in both these stages, fathers were often distant and stern. Not until the early twentieth century, when increasing numbers of women developed identities, beyond brief jobs before marriage, in the schoolhouse, factory, and office, did the culture discover the idea that "father was friendly". In the early 1950s, popular magazines began to offer articles with titles such as "Fathers Are Parents Too" and "It's Time Father Got Back into the Family". Today, we are in the third stage of economic development but the second stage of fatherhood.

a bigger one came true. As Hurricane Rita shredded homes, upended trees, and smashed houses, Heath got more work and earned more money.

Oil’s been pretty darned good to us,” she said. “I don’t want a smaller house. I don’t want to drive a smaller car.

The English language doesn't give us many words to describe the feeling of reaching out to someone from another world, and of hav- ing that interest welcomed. Something of its own kind, mutual, is created. What a gift.

Louisianians are sacrificial lambs to the entire American industrial system.

Up in Longville, where few subscribe to cable, Mike Tritico told me he could tell who was watching Fox News by the tilt of rooftop aerials. “It’s nearly all Fox,” he said. Fox

I think they overregulate the bottom because it’s harder to regulate the top.